Glory Be to Jesus Christ!
🌞
Since in the works published at the following 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 is important for the correct understanding of important and actual issues, in particular the issue of power, I am writing commentaries on the use of these prepositions. As a piece of advice on how to read the text, you can read the verse in translation and/or in the original (if you have the opportunity), and then the commentary on prepositions here. Next, you need to understand which part of the verse the commentary refers to, and consider what it affirms — or less often, denies — that is essential to understanding. This thoughtful reading helps to deepen understanding and protects against the mistakes mentioned above.
Matins:
More about the Gospel reading see 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
Liturgy:
Paul concludes the Epistle with personal greetings to chosen Christians, many of whom are saints (most in the order of the 70 apostles).
With a holy kiss
— one that does not cause sinful temptations or passions. See the link:
https://oleksandr-zhabenko.github.io/en/Kiss.html
Romans XVI, 1 — 'διάκονον τῆς ἐκκλησίας τῆς ἐν Κενχρεα' - 'diakonon tes ekklesias tes en Kenkhrea' - deaconess of the Church in Cenchrea; servant of the Church in Cenchrea
. Where. One of the mentions of the order of deaconesses as church servants. The mentioned Phoebe is a saint.
Romans XVI, 2 — 'ἵνα αὐτὴν προσδέξησθε ἐν κυρίῳ' - 'hina auten prosdexesthe en kyrio' - that her ye receive in the Lord
. How. 'ἐν ᾧ' - 'en ho' - in which
. That is, in what she will have need.
Romans XVI, 3 — 'Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ' - 'Priskan kai Akylan tous synergous mou en CHristo Iesou' - Priscilla and Aquila, my fellow workers in Christ Jesus
. Also known saints.
Romans XVI, 4 — 'ἐκκλησίαι τῶν ἐθνῶν' - 'ekklesiai ton ethnon' - Churches of the nations
. This refers to Churches in various localities whose members are former Gentiles, not Jews. The broad activity of this Christian holy couple is reflected in such words.
Romans XVI, 5 — 'ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν' - 'aparkhe tes Asias eis CHriston' - firstfruits of Asia for Christ
. The preposition 'eis' emphasises the renewal of Epenetus in Christ Jesus, through Whom he is called the firstfruit.
Romans XVI, 6 — 'εἰς ὑμᾶς' - 'eis hymas' - for you
. Some believe that this is Mary Magdalene, my beloved saint.
Romans XVI, 7, 9, 10 — 'οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις' - 'hoitines eisin episemoi en tois apostolois' - who are notable among the apostles
. Also saints. 'ἐν Χριστῷ' - 'en CHristo' - in Christ
. Here only such a translation variant. 'τοὺς ἐκ τῶν Ἀριστοβούλου' - 'tous ek ton Aristoboulou' - those of Aristobulus
(originate
from him, rather either household members, or personally converted by him).
Romans XVI, 8, 11-13 — 'ἐν κυρίῳ' - 'en Kyrio' - in the Lord
. Synonym of the previous, In Christ
. 'τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ' - 'tous ek ton Narkissou tous ontas en Kyrio' - those of Narcissus who are in the Lord
. Perhaps not all of Narcissus's people were Christians.
Romans XVI, 16 — 'ἐν φιλήματι ἁγίῳ' - 'en philemati hagio' - with a holy kiss; in a holy kiss
. Predominantly the first variant is used, but the presence of the second only emphasises that the purpose of the kiss is precisely greeting (greet with a kiss
).
More about the Apostle reading see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/26072024.html
Matthew XIII, 3 — 'ἐν παραβολαῖς' — 'en parabolais' - in parables; with parables
. Both translation variants are correct.
Matthew XIII, 4 — 'ἐν τῷ σπείρειν' - 'en to speirein' - as he sowed
(in the process of sowing, during the sowing). 'παρὰ τὴν ὁδόν' - 'para ten odon' - to the proximity of the road
. The preposition 'para' here with the accusative indicates that the sower cast the seed so that it fell on all kinds of soil, including the soil by the road, near the road. In the context of the parable, it indicates that all are called, the Word of God is preached to all.
The parable itself is directly explained by the Saviour later, but this does not mean that His explanation does not require deep study, cognition, and also that there are no additional meanings that exist in this parable by God's will.
Let us look deeper.
I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/15102023.html
Luke VIII, 5-15 — the well-known parable of the sower with explanations by Jesus Himself. I will say here that in Luke the text of the parable itself is somewhat shortened, but it is noticeable that he understands this parable as a description of the process of maturing and bringing forth fruit. Not everyone successfully completes this process to the end, although all were included in it to some extent, all are called to that maturing in the Lord. The description shows what possible common obstacles there are to successful completion and bringing forth much fruit. Such understanding is indicated, particularly by the words of Luke VIII, 14-15, where there are words 'τελεσφορουσιν' — 'telesphorousin' — (do not) reach maturity
, 'υπομονη' — 'ypomone' — patient endurance, which requires time, constancy
.
Generally, the parable and its explanation are very similar to analogous places in Matthew (Matthew XIII, 1-23) and Mark (Mark IV, 1-20).
I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/10072023.html
Matthew XIII, 13 — literally for looking, they do not see, and listening, they do not hear and do not understand
.
Matthew XIII, 14 — literally approximately the following: hearing, ye shall hear, but no, ye would not understand, and seeing, ye shall see, but no, ye would not clearly distinctly examine
.
Matthew XIII, 15 — literally approximately the following: heavily (with difficulties) they heard and they closed eyes, lest at any time they should see with eyes, and with ears should hear, and with heart should understand, and should turn — and I will heal them
. It is important that the Lord speaks in the future tense regarding Himself — this gives hope not only to those who have already turned, but also to those who are on the way to it.
One can say that Christ wants all to understand, all to see, to know, to learn, to turn, and He heals people, but people do not understand, do not see and do not hear. Therefore for Christ everything is manifest, and He reveals to people, and for people — everything is to some extent a parable, everything requires thoughtfulness, knowledge.
Then Christ notes that His listeners already have the happiness of seeing and hearing Him.
And then He explains the parable in its direct and straightforward meaning and intention (which does not exclude other meanings).
I quote:
https://oleksandr-zhabenko.github.io/en/Motivation.html
If a grain sprouts, then it gives much fruit, multiplies at least 30 times, and sometimes even 100 times. For example, if a person studies something necessary, good and beneficial (that promotes good prosperous and full life), then it takes little time for this, for example, to hear good teaching one needs… from a few seconds to, perhaps, an hour or two. The measure of time is quite conditional, but still approximately so. But if a person receives this well and then makes it part of their life, then in life this brings manifold fruit. A person can even throughout their entire life, and this can be up to 100 or more years, that is 876600 hours (if one removes a third of them for sleep, then approximately 584400 hours remain). If the probability that a person will use what they have learned during the next hour is at least 2/584400, which approximately equals 3.4223*10^(-6), that is slightly more than three millionths, then the two hours spent justify themselves. For motivation to learn... it is enough only to realise this, perhaps to clearly imagine it.
The sower from the parable casts seed, and it falls on different soil and accordingly, depending on where it fell, so it happens with it. Only the part that fell on good soil, only that brings manifold fruit — 30, 60 and 100 times. Christ Himself explains the meaning of this parable. But one must pay attention that fruit is brought not by all the seed that fell, but by that which fell on good soil — that brings manifold fruit. Thus the labour of preachers, people who try to bring others to Christ, does not find response everywhere, does not give good fruits everywhere, sometimes it gives none at all. But at the same time where it gives response, where it is accepted, there it gives good fruits. These fruits far exceed the labour invested in that direction. This is precisely why Christianity eventually spreads, precisely through this it has achieved such successful development over many centuries and even for almost two millennia now. Those who bring fruit cover the costs, and society develops.
Here one must also remember another principle, that every civilisation, every society develops to the extent that it lives in harmony with the Gospel commandments: if people fulfil them, then prosperity awaits them in this, if they violate them, then there will be decline in this — and accordingly there is no society, no civilisation in human history that would completely fulfil the Gospel commandments and live according to them. On the other hand, this speaks of the principle of resonance: here they can fulfil those commandments — let them fulfil them — and this will resonate, and this will give manifold fruit, this will promote their development and prosperity.
The Russian world
principally forgets that other cultures, particularly Western European, have their own resonant Gospel commandments — those which are easier for them to fulfil due to their organisation, experience, level of development, particularly the protection of human rights, the expansion of human freedoms, the development of education. And there they achieve significant progress, there these civilisations these cultures develop, grow, flourish — this is known even to the Russians themselves.
But what do the leaders of the Russian world
concept do? They do not look at the fact that the Lord cares for all, but look at the fact that they have much that is bad.
And regarding the good — particularly larger territories, economic development and other things — they show envy.
I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/03062023.html
John XXI, 15-25 — regarding Jesus's words What is that to thee?
— Peter as an emotional person needed a channel for feelings, so there would be no flood. One can also say that emotional love for God needs more obedience and attention to God, and regarding people — sometimes more restraint is needed.
These same words also teach not to desire what the neighbour has. This can be understood in different ways. I will note that Jesus as a way of fighting possible envy builds on the basis of two key moments: thou
and that
(to that
). He says that there is no connecting link between thee
and that
(What?
precisely emphasises this absence). That is, in order not to envy, one needs to realise deeply and accept this absence of connection.
It is worth saying that the question what? can have positive meaning too — besides denying envy, it can allow one to see connection, commonality and develop them further in a good sense, in true commanded love.
The Gospel also warns against incorrect understanding.
It concludes with a thought about the depth and inexhaustibility of the work of salvation of people, which Jesus Christ accomplished. Also refutation of the thought that theology is already all created. As we see from the words of the Gospel, this thought is never correct. Truly rich and generous is the Lord in mercies and bounties.
I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/27022023.html
Paraphrasing and to some extent reconsidering the well-known argument about Scripture, if we understood everything completely, then where would be the reserve for deepening understanding? And if we understood almost nothing, then who would want to understand more? And our mind particularly also needs a source of inspiration. Therefore God inspired particularly Moses to write the book of Genesis so that the text would always be both a mystery and a manifestation.
Someone will say: So every text to some extent remains mysterious, but also to some extent comprehensible
, — and indeed, but Scripture is written not only for contemporaries, but for all generations, which were actually many and ahead there may be significantly more.
The image of the Church and its members in Paul comes to mind (see, for example, 1 Corinthians XII). Only instead of the Church and people there can be the book of Genesis and ways of understanding it. After all, it addresses not only the mind, and is integral, which is not reduced to the sum or simple aggregate of its components, but has organic connections and grows.
Remembering again about the resonance of Gospel commandments, I will note that many people have anxiety that faith in God generally declines. But this is vain anxiety.
More about why this is so, see the links:
https://oleksandr-zhabenko.github.io/en/Proof.html
https://oleksandr-zhabenko.github.io/en/On-cognition.html
Religious leaders of the Russian world
concept try to spread civilisation
by armed means, imagining that they will thus be able to spread faith. But the Gospel offers a completely different way of spreading faith, about which particularly the commentary written above.
More about the Gospel reading see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/26072024.html
To Co-apostolic Princess Olga:
Regarding the Apostle reading I wrote earlier:
https://oleksandr-zhabenko.github.io/en/commentaries/13102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/29062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08072023.html
Paul writes about apostolic labour, with many challenges, but with many fruits — so similarly the holy princess Olga was likened to that labour not so much by how she lived, but by the fruits and significance for entire peoples.
Regarding the Gospel reading I will write important thoughts.
Christ gives an example — a parable, and then explains why this parable relates to the situation. It is important to notice that forgiveness precedes love, being a weighty foundation for its growth, appearance, strengthening.
People often think that they must love God, and then He will forgive their sins. But here it is the reverse — God forgives sins, and then the person loves Him. How is this?..
Let us pay attention to the details to understand better. The debtors had nothing with which to repay. But the very posing of the question here means that they… wanted to repay. That is, these people realised their debts and honestly wanted to repay them. But they had nothing with which... Indeed, when a sinful person realises their sinfulness and wants to repay
, compensate it through good, virtues etc., then they cannot immediately do this, at least considering their previous life. If a sinful person wants to become holy, then in many cases (though not always!) they will not be able to immediately. And the owner in the parable, God in reality forgives considering that realised desire and attempt — but not because they are sufficient, but through His mercy, goodness, love. Also in the case of God, He knows that in a person such forgiveness is capable of evoking more love. God's forgiveness is a way and path of love's coming into a person's life not only as God's, but also as their own, is a way of establishing relationships of trust and love. God with His forgiveness invests
in these relationships, benefits the person.
From here one can also see other details — Simon had to be a person who was not indifferent, who was interested in questions of sin, responsibility, justice. He sought justice. Therefore such thoughts arose in him, but also therefore he openly acknowledged Christ's logic. He is an image of those people who seek justice, but at the same time do not want to accept forgiveness. True, there is no his reaction in the situation at its completion, but most likely — the reaction is a path of gradual acceptance. It is not said that Simon became angry with Christ, but it is not said that he accepted Him with all his heart. This is a so-called open ending
, which gives space for interpretations and invites to express thoughts.
More about the Gospel reading see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/09102023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20062023.html
Saint Olga before Baptism had a harsh character, but after accepting Christ she changed, repented.
Glory be to Thee, our God, glory be to Thee!