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 XV, 31 — 'ἐν Χριστῷ Ἰησοῦ' - 'en CHristo Iesou' - in Jesus Christ
. In Whom, that is Who is its Foundation.
1 Corinthians XV, 32 — 'ἐν Ἐφέσῳ' - 'en Epheso' - in Ephesus
. Where.
Continuation of yesterday's reading about the general resurrection of the dead, about which I wrote at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/11082025.html
A parallel place which concerns the conclusion of today's reading is considered at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/12042023.html
Paul here refutes an argument against faith in the general resurrection, which is built on the basis of purely material concepts, on analogy with inanimate nature — inanimate nature does not so often (far from always) form highly organised (very ordered) complexes, but the resurrection of the dead concerns God's power and people living in resurrection. Therefore, the argument that God supposedly cannot create new bodies properly
is rejected as false.
Also he shows what disbelief in the general resurrection of the dead can lead to (and therefore, in many cases does lead, as the experience of many people and whole nations testifies) — to wrong attitude to life, particularly to its bodily manifestations.
Further argumentation and explanation is built on the visibility of the death of a seed in the earth. When it gets there, it hides from people's sight, sprouts, but this looks as if it disappeared, perished, and then the result of its getting there, into the earth, appears. This disappearance
of the grain from the field of view symbolises human death in the apostle's explanation (and in the parallel place in the Gospel, see the link above). At the same time the thought that the grain remains alive is also present in Scripture — particularly Jesus Christ says that All live unto God
.
One can say that the state of the grain changes in the earth — it disappears from people's field of view, but sprouts and gives fruit. So also death, and then resurrection — a person does not disappear completely, but is alive unto God
, and then at the time of resurrection rises from the dead in a new body. See more on this theme at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/29032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23112024.html
https://www.instagram.com/p/C8AN3CfikTS/
https://oleksandr-zhabenko.github.io/en/commentaries/04112023.html
This new body has double characteristics — as God gives
, and as is proper to the person themselves personally
(the latter means that it bears on itself the imprint of the person's personality, their character and peculiarities). One can say that from God a person receives divine characteristics of the resurrected body, particularly its indestructibility and eternity, but also this body reflects what the person themselves is (and this depends mainly on them).
See also important explanations at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/08082023.html
Matthew XXI, 23, 24, 27 — 'εἰς τὸ ἱερὸν' - 'eis to hieron' - into the temple; to the temple
. Where to. 'ἐν ποίᾳ ἐξουσίᾳ' - 'en poia exousia' - in what authority; by what authority
. Both variants of translation are possible, though the generally accepted is the second. The first indicates the understanding by the elders of the people of Jesus as clothed in authority
, that is not its source, God, but simply a man. The second emphasises the instrumental character of authority. On Jesus' side the question was called to awaken reflections and shake the self-confidence of the chief priests and elders of the people, to encourage finally to repentance.
Matthew XXI, 25, 26 — 'ἐξ οὐρανοῦ' - 'ek ouranou' - from heaven
. The preposition 'ek' in its form before the following vowel indicates here origin. 'ἐξ ἀνθρώπων' - 'ex anthropon' - from people
. The preposition 'ek' ('ex' before vowel) here also indicates origin. 'παρ' ἑαυτοῖς' - 'par heautois' - in the vicinity of themselves
. The preposition 'para' in its form before the following 'he' here with dative and indicates that this was their habitual way of thinking, duplicity and avoidance of responsibility, and also that actually they reasoned among themselves, privately (but known to Christ as God-man). This place in many manuscripts has 'en', that is in themselves
. Where.
Jesus shows that the Jews should have realised the falseness of their position regarding Himself, His activity and teaching.
But they, even having all grounds to realise this, do not want to think about it, but their sinful passions overcome them.
See also more detailed reflections at the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/08082023.html
Glory be to Thee, our God, glory be to Thee!