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/12112025.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.
I prepared an improved version of my research, the presentation of which is available at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
The research material is currently being prepared for publication. I hope, God willing, to present fuller results later after the publication comes out.
I will update the list of references regarding prepositions at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
the latter — once or twice a month (in Ukrainian), to keep the text version current and up to date.
Translated from Ukrainian by Claude Sonnet 4.5 (Anthropic AI), with subsequent editing by me.
Matins:
More about the reading from the Gospel see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/04052025.html
Liturgy:
1 Corinthians VIII, 10 — 'ἐν εἰδωλίῳ' — 'en eidolio' - in an idol's temple; in a temple for an idol
. Where. 'οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν' - 'oikodomethesetai eis to ta eidolothyta esthiein' - will be built for the eating of things offered to idols
. That is, in the consciousness such an impulse will be imprinted
, will be remembered and will be a temptation. Here one can see a parallel with the concept of formation of the psyche
— the view of a sinful person can be wrongly built
through an accepted, and not rejected temptation. Regarding God's design about conscience see a good poem at the link (there are 6 photographs, one needs to scroll to see all):
https://www.instagram.com/p/DT6fitxAvd9/?img_index=1
1 Corinthians VIII, 11 — 'ἐν τῇ σῇ γνώσει' — 'en te se gnosei' - in thy knowledge; with thy knowledge
. Both variants of translation are possible, the first indicates that incorrect attitude to knowledge created thus in the described situation a temptation, and the second — that someone else's knowledge can become a component of a situation of temptation if it will be wrongly used.
1 Corinthians VIII, 12 — 'ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς' — 'hamartanontes eis tous adelphous' - sinning regarding (concerning, against) the brethren
. 'εἰς Χριστὸν ἁμαρτάνετε' - 'eis CHriston hamartanete' - ye sin regarding (concerning, against) Christ
. Here the preposition 'eis' indicates the direction of action — and by the sense is often translated as against
. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/20082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/16022025.html
1 Corinthians VIII, 13 — 'εἰς τὸν αἰῶνα' — 'eis ton aiona' - for ever
. Common expression.
1 Corinthians IX, 1, 2 — 'ἐν κυρίῳ' — 'en kyrio' - in the Lord
.
About the significance of food in spiritual life. Continuation of the thought of yesterday's reading from the Apostle (see:
https://oleksandr-zhabenko.github.io/en/commentaries/14022026.html
… food does not bring us near to God — neither if we do not eat, do we have [spiritual] lack, nor if we (do not) eat, are we overflowing [with the spiritual]
— a more literal translation, the word spiritual
in square brackets is added according to the sense, the word not
in brackets is not in all texts — I will note also that the Holy Communion Paul does not call here food, he means our ordinary everyday food. The very words, if to say more simply regarding fasting mean that fasting by itself is not a goal — when a person fasts, then nothing spiritual is lost, when one eats (and fasts or not) — food in no way is a source of sufficiency (surplus) of grace.
Someone will say: But what then about prayer before food, thanksgiving, blessing of food, consumption of artos and holy water and so on?
— but God grants grace not for food, but for the faithful who thank Him, that is, if someone seeks a source of grace
, then conditionally (for in reality the Source of grace in the proper sense is God) one can call thanksgiving, reverence, piety, restraint, desire for closeness to God and other similar things, through which (the presence of which is a testimony and a request to God) it is pleasing to God to grant grace. And what then regarding the blessing of food? It by itself already is a manifestation of the desire for closeness to God, His seeking, aspiration, prayer, God's glory, for whoever desires blessing in simplicity of heart glorifies God thus, and therefore it is pleasing to God to manifest His mercy and glory, grace during blessing, and also in the use of what is blessed, but again, the blessed products themselves are not a source of grace
, but through them God manifests it. Actually in the same way as icons, which also are not sources of grace
, but which acts often through them. Therefore, from the point of view of grace, there is no gracious food
(again, it is spoken of our ordinary food, not of the Mysteries), there is no food as ambrosia
in paganism. More about grace is in the works at the links:
https://oleksandr-zhabenko.github.io/uk/Blahodat.html
https://oleksandr-zhabenko.github.io/uk/Diya_blahodati.html
https://oleksandr-zhabenko.github.io/uk/BozhaBlahodat.html
Why then is there fasting? For (development, acquisition, perfection in) restraint. Restraint (self-control) is one of the fruits of the Holy Spirit, is a virtue and is extraordinarily important for struggle with sins and temptations, and therefore, for all spiritual life.
Further, speaking about conscience Paul in reality speaks about conscience and situation. Indeed, anything can tempt conscience if a person is infirm (and even if strong, then also can be tempted). Christians do not adjust themselves
to the conscience of people, but take into account the situation and fulfil God's commandments. To behave so as to avoid possible temptation for conscience — this is in reality to behave so as not to create a tempting situation (an example of which is described just above in Paul's epistle). But if someone will be tempted by something essential in the faith of Christ, will say, for example, I am tempted by the fact that thou art a Christian
, or something less generalised, then it is not necessary to please people
, it is necessary to fulfil God's will and to remain faithful to Christ. Those people are guilty that they are tempted where it is not necessary.
Lord, grant us wisdom and strength to fulfil Thy will, and good attitude to neighbours, to assist them on the path to God!
More about the reading from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/19022023.html
Matthew XXV, 31 — 'ἐν τῇ δόξῃ αὐτοῦ' — 'en te doxe autou' - in His glory
.
Matthew XXV, 32 — 'ἀπ' ἀλλήλων' — 'ap allelon' - one from another
. The preposition 'apo' in its form before the following vowel indicates that He will separate completely, entirely, altogether. 'τὰ πρόβατα ἀπὸ τῶν ἐρίφων' - 'ta probata apo ton eriphon' - the sheep from the goats
. The preposition 'apo' indicates that there takes place a complete separation, so that two entirely different and separated groups are formed.
Matthew XXV, 33, 34, 41 — 'ἐκ δεξιῶν' — 'ek dexion' - from the right hand
. 'ἐξ εὐωνύμων' - 'ex euonymon' - from the left hand
. Common expressions.
Matthew XXV, 34 — 'ἀπὸ καταβολῆς κόσμου' — 'apo kataboles kosmou' - from the foundation of the world
. The preposition 'apo' indicates here the starting point of time reckoning.
Matthew XXV, 36, 39, 43, 44 — 'ἐν φυλακῇ' — 'en phylake' - in prison
. Where. The preposition 'en' and the whole construction can indicate here the peaceful character of visits, that is, not regarding sudden and very dynamic events, but regarding a certain stay in prison. Although one cannot say that the parable does not concern people who found themselves in prison in sudden, dynamic events. The parable concerns people in general. But nevertheless one can see a certain stability in the grammatical construction, more evident through the preposition.
Matthew XXV, 41 — 'ἀπ' ἐμοῦ' — 'ap emou' - from Me
. The preposition 'apo' in its form before the following vowel indicates that they must depart altogether, completely. 'εἰς τὸ πῦρ τὸ αἰώνιον' - 'eis to pyr to aionion' - into the eternal fire
. To where.
Matthew XXV, 46 — 'εἰς κόλασιν αἰώνιον' — 'eis kolasin aionion' - into eternal punishment
. 'εἰς ζωὴν αἰώνιον' - 'eis zoen aionion' - into eternal life
. To where.
A very deep parable which is capable of radically changing views on the world. I will stop here only on several moments.
Someone from the interpreters drew attention that He will separate the sheep from the goats
Christ by Himself (shepherds walk between sheep and goats for this). The measure of salvation is Christ Himself.
A great mystery is why the Lord accepts what is done to people as done to Himself. Important for this is the fact that He is the Corner Stone, the Foundation, important is that which is written in the work at the link:
https://oleksandr-zhabenko.github.io/en/Hyper.html
Everything has significance in connection with Christ, and without Him nothing has significance. But everything which has, and our neighbours, all people, and we ourselves, have significance — and have it in connection with Christ. Therefore doing something to neighbours (or to oneself, by the way, to oneself also — for example, Paul says (as if about himself, but in reality on behalf of each faithful person, so that each faithful person could say them from themselves): What then, having taken the members of Christ, shall I make them members of a harlot? By no means!
(1 Corinthians VI, 15)), a person acts in connection with Christ
. To look more deeply at the question why to Christ Himself, one can by reading the following poem about love (it is also, as the other one at the link above, placed on 6 photographs):
https://www.instagram.com/p/DUu8adRDfD0/?img_index=1
About the reading from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/19022023.html
Glory be to Thee, our God, glory be to Thee!