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 tomorrow is the great feast of the Assumption of our Most Holy Lady the Mother of God and Ever-Virgin Mary, tomorrow's ordinary reading is transferred to today, therefore I provide them together in brackets.
Liturgy:
The reading of the 2nd Epistle of the Apostle Paul to the Corinthians begins on weekdays. From the text of the letter it becomes clear that there were more epistles to the Corinthians, this is not actually the second in order, but only two have been preserved, of which this is the second. A theologically rich Epistle (actually, like all others).
2 Corinthians I, 1 — 'τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ' - 'te ekklesia tou theou te ouse en Korintho' - To the Church of God (God's), which is in Corinth
. Where. 'σὺν τοῖς ἁγίοις πᾶσιν τοῖς οὖσιν ἐν ὅλῃ τῇ Ἀχαΐᾳ' - 'syn tois hagiois pasin tois ousin en hole te Akhaia' - with all the saints who are in all Achaia
. Where. The epistle is addressed not only to the Corinthians themselves.
2 Corinthians I, 2 — 'ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ' - 'apo theou patros hemon kai kyriou Iesou CHristou' - from God our Father and the Lord Jesus Christ
. The preposition 'apo' indicates here that grace and peace are God's gifts to people.
2 Corinthians I, 3 — 'οικτιρμων' - 'oiktirmon' - compassions, mercies
(in the original in plural).
2 Corinthians I, 3 — 'παρακλησεος' - 'parakleseos' - comfort, encouragement, consolation
. This word in various forms is key in today's reading. Here in singular.
2 Corinthians I, 4, 6, 7 — 'παρακαλων' - 'parakalon' - comforts, consoles, encourages
. 'παρακαλειν' - 'parakalein' - to comfort, could comfort, console
. 'εἰς τὸ δύνασθαι' - 'eis to dynasthai' - so that they might be able
. The preposition 'eis' indicates here the purpose of the action. 'τοὺς ἐν πάσῃ θλίψει' - 'tous en pase thlipsei' - those who are in affliction (tribulations)
. Whom in what. 'παρακλησεος' - 'parakleseos' - with comfort, consolation, encouragement
. 'παρακαλουμεθα αὐτοὶ ὑπὸ τοῦ θεοῦ' - 'parakaloumetha autoi hypo tou theou' - ourselves comforted, consoled by God
. The preposition 'hypo' here with the genitive case indicates the passive state of the participle comforted, consoled
.
2 Corinthians I, 5 — 'ὅτι καθὼς περισσεύει τὰ παθήματα τοῦ Χριστοῦ εἰς ἡμᾶς, οὕτως διὰ τοῦ Χριστοῦ περισσεύει καὶ ἡ παράκλησις ἡμῶν' - 'hoti kathos perisseuei ta pathemata tou CHristou eis hemas, houtos dia tou CHristou perisseuei kai he paraklesis hemon' - for as the sufferings of Christ exceeds unto us, so through Christ our comfort also exceeds
. Here it is not simply about increase, but about exceeding, overflowing, going beyond limits and boundaries. That is, here it is not about any suffering, but about the sufferings of the faithful because of Christ, that is, when the faithful in sufferings unite with Christ, then their sufferings also overflow with God's grace, the comfort of the Holy Spirit, the comfort of Christ.
2 Corinthians I, 6 — 'ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων ὧν καὶ ἡμεῖς πάσχομεν' - 'en hypomone ton auton pathematon hon kai hemeis paskhomen' - in endurance of the same sufferings which we also suffer; with endurance of the same sufferings which we also suffer
. The sufferings of Christ here in another sense — these are those sufferings of the faithful for the sake of faithfulness to Christ, which Christ accepts upon Himself as His own (according to the Gospel, this is so), which the apostles also share through participation in the ministry and love of Christ, but also the faithful. That is, sufferings, as well as grace and comfort, are common here.
2 Corinthians I, 7 — 'κοινωνοι' - 'koinonoi' - partners, participants
.
2 Corinthians I, 12 — 'ἐν ἁγιότητι καὶ εἰλικρινίᾳ τοῦ θεοῦ, οὐκ ἐν σοφίᾳ σαρκικῇ ἀλλ' ἐν χάριτι θεοῦ' - 'en hagioteti kai eilikrinia tou theou, ouk en sophia sarkike all en khariti theou' - in holiness and purity of God, not in fleshly wisdom but in grace of God; in holiness and purity of God, not by fleshly wisdom but by grace of God
. Both variants of translation are possible, the first indicates what is the foundation of the faithful's life, and the second — what is the driving force and motivation. 'ἐν τῷ κόσμῳ' - 'en to kosmo' - in the world
. Where.
2 Corinthians I, 14 — 'ἀπὸ μέρους' - 'apo merous' - in part; partially; partly
. Common expression. 'ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ' - 'en te hemera tou kyriou hemon Iesou' - in the Day of our Lord Jesus Christ
. During the Second Glorious Coming of Christ. When.
2 Corinthians I, 16 — 'εἰς Μακεδονίαν, καὶ πάλιν ἀπὸ Μακεδονί' - 'eis Makedonian kai palin apo Makedoni' - to Macedonia and again from Macedonia
. A typical pair of prepositions 'eis'-'apo', which here emphasises the change of location. 'εἰς τὴν Ἰουδαίαν' - 'eis ten Ioudaian' - to Judea
. Where to.
2 Corinthians I, 17 — 'ελαφρια' - 'elaphria' - lightness, inconstancy (as a characteristic of a person)
. 'παρ' ἐμοὶ τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ;' - 'par emoi to nai nai kai to ou ou?' - in the vicinity of me yes, yes and no, no
. The preposition 'para' in its form before the next vowel here with the dative case indicates that it concerns deeply personal motives, intentions, aspirations and the like, which may differ from what the apostle preaches openly. In other words, it concerns the sincerity and complete openness of the apostle regarding the preaching of Christ — he means exactly what he says, and says everything he can, he does not nurture secret additional motives. In form here is a direct parallel with the Sermon on the Mount of Christ, where there is the same phrase, but here it means something different from what Christ says. Therefore Christ commands faithfulness and truthfulness in words, humility, and Paul speaks of openness and transparency. The Apostle James also uses such a construction in the same sense as Christ (see: James V, 12).
2 Corinthians I, 19 — 'ἐν ὑμῖν' - 'en hymin' - in you
. Where, among whom. 'ἀλλὰ ναὶ ἐν αὐτῷ γέγονεν' - 'alla nai en auto gegonen' - but
Yes! was in Him
. Here the apostle further draws a parallel with the words of Christ in the Sermon on the Mount and means that God was fully revealed in Christ, that this is infallible and true, desirable and life-giving.
2 Corinthians I, 20 — 'ἐν αὐτῷ' - 'en auto' - in Him
. In Whom.
I wrote earlier about God's comfort and compassion, see the link and others quoted there:
https://oleksandr-zhabenko.github.io/en/commentaries/06062023.html
Generally about suffering see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
Therefore now I will focus on the fact that common sufferings and their endurance, as well as common comfort and consolation bring people closer and make them even more participants.
And also on what is meant in verse 5. Christ suffers with the faithful, and by this His sufferings multiply in their sufferings. But when the faithful think of Christ, His compassion and love give them comfort, this is spiritual comfort, it comes from the Holy Spirit, the Comforter. Therefore Christ's compassion with the faithful gives them comfort, consolation, encouragement. The very remembrance of this, the memory of this is already a certain comfort, but there is also an important meaning here in that this additionally encourages the Holy Spirit to comfort people. One can say that Christ suffers with the faithful, this consoles them, but also the Holy Spirit comforts the faithful, so as to comfort Jesus Christ together with them.
I will say more about verse 6. Why are the sufferings of the apostles (generally, the saints) — for the comfort of the faithful (to a certain extent)? Because the apostles and saints in sufferings show examples of virtues, with which they inspire and comfort the faithful in their sufferings, if they relate with faith and love to that. God's comfort, God's encouragement in the Holy Spirit exceeds sufferings and compassion. Therefore the faithful remember examples of the sufferings of the saints, because in them there is more strengthening and encouragement than sadness from sufferings.
Why the consolation of the apostles (saints) — for the comfort of the faithful — this is easier to understand, because to rejoice together is great comfort.
The apostles are glory (basis for glory) to the faithful, as a wonderful example for them, and truly faithful are likewise glory to the apostles, more generally — good students are glory to teachers.
Paul calls a good event — arrival — grace
. This shows that the word grace
does not always in Scripture mean purely spiritual God's action, but can refer to events or states granted by God (hence the ancient Christian wish, often forgotten now: I wish you God's graces!
).
By asking the question about lightness, Paul shows what fleshly intentions
are (a term he uses in various cases, here most clearly seen what he means). Flesh
does not possess the fullness of gifts, particularly knowledge and wisdom, confidence, firmness and others, therefore when a person is uncertain, when their position can be easily changed, inconstant, unstable, changeable, then this is fleshly intentions
.
To show how spiritual thoughts
differ from fleshly intentions
, Paul emphasises this in the form of words about in Christ was
Yes and
Amen!. God's promises are not like human fleshly intentions, God is faithful and true. If a person unites with God, then they also cease to be fleshly
in this sense, but become a spiritual
person (according to the strength and depth, sincerity, integrity and fullness of union).
More about the reading from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/11082023.html
Matthew XXI, 43 — 'ἀφ' ὑμῶν' - 'aph hymon' - from you
. The preposition 'apo' in its form before the next 'hy' indicates here that it will be taken completely, entirely, altogether.
Matthew XXI, 46 — 'εἰς προφήτην αὐτὸν εἶχον' - 'eis propheten auton eikhon' - they held Him as a prophet; perceived Him as a prophet; considered Him a prophet
. The preposition 'eis' indicates here into what image the perception of Jesus by people came, that is, what the perception of Jesus by others BECAME.
Matthew XXII, 23 — 'Ἐν ἐκείνῃ τῇ ἡμέρᾳ' - 'En ekeine te hemera' - on that day; on the same day
. When.
About the second part of the reading see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/15042025.html
Here the reading of the parable about the wicked vinedressers, which is read at another time, is omitted. This depicts the depth of the fall of those who rejected Jesus, and today the conclusion is read — that Jesus, being the Lord, will not remain despised.
About the previous parable see:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
The quote about the cornerstone is particularly in the prophet Isaiah XXVIII, 16 and Psalm CXVIII, 22. I wrote earlier about the context of the prophecy in Isaiah:
https://oleksandr-zhabenko.github.io/en/commentaries/27032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23032023.html
Those who plotted evil against Jesus feared the people, therefore they acted to a certain extent secretly.
It should be said that another people
here are called the former Gentiles who will become Christians.
The dispute of the Sadducees with Jesus about the resurrection of the dead (the Sadducees were rationalists, did not believe in the general resurrection of the dead, unlike the Pharisees and Christians). It also has significance for understanding the Sacrament of Marriage.
The example of the Sadducees (probably fictional, although theoretically possible, it, according to their intention, was to emphasise the problematic nature of their logic regarding the resurrection of the dead) is based on the Old Testament law about levirate marriage. This law provided for the possibility of the elder brother after the deceased brother to restore the seed of the brother
through sexual relations with his childless widow. This was not considered sinful, because the Israeli people needed to be preserved until the Coming of Christ. After His Coming, this law lost its force and now it does not operate (Christians do not recognise levirate marriage as permissible now).
I wrote earlier about Christ's words regarding resurrection and Marriage see the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/08082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/12062025.html
More about the reading from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/11082023.html
To the Venerable Theodosius of Kiev-Pechersk:
About the frequent reading from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
About the frequent reading from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html
Glory be to Thee, our God, glory be to Thee!