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.
Since yesterday was a great feast on a weekday, yesterday's ordinary reading was transferred to today, which is why there are two ordinary readings today, which I present together (as they are read).
Liturgy:
1 Corinthians I, 2, 3, 4, 7-9 — 'τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ' - 'te ekklesia tou theou te ouse en Korintho' - to the Church of God, which is in Corinth
. Where. 'ἐν Χριστῷ Ἰησοῦ' - 'en CHristo Iesou' - in Jesus Christ; by Jesus Christ
. Both translation variants are possible, the first indicates that those people became called through everything that is connected with Christ (for example, through miracles, commandments, etc.), and the second — that Christ Himself called each person to participation in His Church. 'ἐν παντὶ τόπῳ' - 'en panti topo' - in every place; in all places
. Where.
1 Corinthians I, 3 — 'ἀπὸ θεοῦ πατρὸς' - 'apo theou patros' - from God(,) the Father
. The preposition 'apo' emphasises that this is God's gift.
1 Corinthians I, 4 — 'ἐν Χριστῷ Ἰησοῦ' - 'en CHristo Iesou' - in Christ Jesus; by Christ Jesus
. Both translation variants are possible, similar to verse 2. The first variant indicates that Christ is the Source of grace, and the second — that He Himself gives it.
1 Corinthians I, 5 — 'ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει' - 'en panti eploutisthete en auto en panti logo kai pase gnosei' - in everything you became rich in Him, in every word and all knowledge
. This primarily concerns spiritual gifts, but material ones are also not excluded (for example, wonderfully preserved and multiplied nature).
1 Corinthians I, 6 — 'ἐν ὑμῖν' - 'en hymin' - in you; among you
. Where, among whom.
1 Corinthians I, 7 — 'ἐν μηδενὶ χαρίσματι' - 'en medeni kharismati' - in no gift of grace; in no grace
. It is meant that grace
here is called not only Divine energy, but also every good deed of God, see also above verse 5.
1 Corinthians I, 8 — 'ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ' - 'en te hemera tou kyriou hemon Iesou CHristou' - in the Day of our Lord Jesus Christ
. When. Generally, this primarily concerns the Second Glorious Coming of Christ, which is also a reminder of the resurrection of the dead, God's judgement and the Kingdom.
1 Corinthians I, 9 — 'εἰς κοινωνίαν' - 'eis koinonian' - into communion; to community; into fellowship
. Multifaceted words with various deep meanings. Obviously, the apostle had previously explained in detail to the Corinthians the content of these words, which is why here he only reminds them of what they already know from him and others. See also more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
The first reading is the beginning of the letter and thanksgiving to God, also praise. The apostles always began their address with praise — and this is a good beginning. This also, among other things, distinguishes their preaching from the preaching of the prophets.
1 Corinthians II, 9 — 'ανεβη' - 'anebe' - (where the human heart has not) ascended
.
1 Corinthians II, 11 — 'ἐν αὐτῷ' - 'en auto' - in him; in them
.
1 Corinthians II, 12, 16 — 'τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ' - 'to pneuma to ek tou theou' - That Spirit, Who (proceeds) from God
. 'εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν' - 'eidomen ta hypo tou theou kharisthenta emin' - (we) might know about that which from God is given to us; (we) might know about that which by God is given to us
. The preposition 'hypo' here with the genitive case indicates here the passive state of the participle given
. Here is an important distinction between prepositions, which are both translated in Ukrainian, Slavonic and other languages by one and the same word, and in Greek different words convey different meanings. The Holy Spirit, Who is spoken of first, is differently from God
(the Father), than that which is given to us
. The preposition 'ek' here emphasises the essential procession of the Holy Spirit as a Hypostasis of the Most Holy Trinity from the Father, which in Greek is 'para tou patros'. Therefore, these are two different realities — the gift of the Holy Spirit, the Third Hypostasis of the Most Holy Trinity, and all other Divine gifts. The First has no limit and can lift a person above all creation to divinisation, to infinity, to God. If we also compare with verse 1 Corinthians I, 3, then it is clear that here the apostle Paul emphasises that they are given by Whom — namely by God, particularly both as spiritual gifts of grace (which directly unite with God), and that which God wanted to give also — God's good deeds, as well as God's creations, particularly the people around, which all together represents great Divine love. The Holy Spirit is the infinite and endless Way, and God's gifts — that which happens and is encountered on this way (such an imperfect comparison). See also more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/01062024.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/02062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/30052024.html
This part of the reading is also a vivid testimony that the Holy Spirit is a Hypostasis, a Person, God.
1 Corinthians II, 13 — 'ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις' - 'en didaktois anthropines sophias logois' - in taught words of human wisdom; in taught words of human wisdom
. 'ἐν διδακτοῖς πνεύματος' - 'en didiktois pneumatos' - literally in taught ones of the Spirit; in taught ones of the Spirit
(taught by the Spirit). Both translation variants are correct, but the first is more usual.
1 Corinthians II, 14 — 'μωρια' - 'moria' - foolishness, madness, absurdity
.
See more detailed explanation of this word and its nuances at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
1 Corinthians II, 15 — 'αὐτὸς δὲ ὑπ' οὐδενὸς ἀνακρίνεται' - 'autos de hyp oudenos anakrinetai' - but he (they) (the spiritual person) is (are) judged by no one
. The preposition 'hypo' in its form before the next vowel here with the genitive case indicates the passive state of the participle judged
. That is, although various people may judge the spiritual person by God's permission, but the actual final and righteous judgement belongs to God, and such a person God expectedly will have mercy on and glorify.
1 Corinthians III, 1 — 'ἐν Χριστῷ' - 'en CHristo' - in Christ
.
1 Corinthians III, 3 — 'ἐν ὑμῖν' - 'en hymin' - in you; among you; between you
. Where, among whom.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/31072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/11072023.html
Matthew XIII, 24, 31 — 'ἐν τῷ ἀγρῷ' - 'en to agro' - in the field; on the field
. Where.
Matthew XIII, 25 — 'ἐν δὲ τῷ καθεύδειν' - 'en de to katheudein' - but when they slept; but during sleep
. When.
Matthew XIII, 27 — 'ἐν τῷ σῷ ἀγρῷ' - 'en to so agro' - in (on) your field
. Where.
Matthew XIII, 30 — 'ἐν καιρῷ τοῦ θερισμοῦ' - 'en kairo tou therismou' - in the time of harvest
. When. 'εἰς δέσμας' - 'eis desmas' - into bundles
. The preposition 'eis' indicates here how they will deal with the tares (change of state). 'εἰς τὴν ἀποθήκην' - 'eis ten apotheken' - into the barn; into the granary
. Where to.
Matthew XIII, 31 — 'κοκκω' - 'kokko' - grain
- from 'κοκκος' - 'kokkos' — grain, kernel of seeds
.
Matthew XIII, 32 — 'ἐν τοῖς κλάδοις' - 'en tois kladois' - in the branches
. Where.
Matthew XIII, 33 — 'εἰς ἀλεύρου σάτα τρία' - 'eis aleurou sata tria' - into three measures (measures; saton — a measure of bulk products, substances and materials, particularly flour) of flour
. Where to.
Matthew XIII, 34, 35 — 'ἐν παραβολαῖς' - 'en parabolais' - in parables; with parables
. Both variants are correct, though somewhat different in meaning. The first means that Jesus used the parable as a form of conveying content that teaches, and the second — that the parable itself also by its direct literal content also teaches. The second variant more fully describes the situation, therefore it is better. 'χωρὶς παραβολῆς' - 'khoris paraboles' - without parable; apart from parable
. The second translation variant says that Jesus did not speak in lectures
, but always gave wonderful illustrations and parables as a form of teaching and memorising. The first emphasises that parables were added organically and constantly.
Matthew XIII, 35 — 'ἀπὸ καταβολῆς' - 'apo kataboles' - from foundation; from the beginning
. The preposition 'apo' indicates here that this concerns not the mysteries of God in the Most Holy Trinity, in the Godhead (pre-eternal, eternal), but the mysteries concerning creation, the world, people, etc. (which have a beginning in time). That is, important mysteries that are relevant at all times. In other words universal
(from the word Universe
), ecumenical
(also from it, only in Greek). See also about this important distinction and explanation at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11072025.html
Matthew XIII, 36 — 'εἰς τὴν οἰκίαν' - 'eis ten oikian' - into the house; home
. Where to.
Two parables (two readings) with explanations. Quite eloquent.
I will add that the chapter is devoted to parables, the general approach is described at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Also about the grain it is spoken when the Lord Jesus Christ teaches faith. About that place it is well written at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
One can also generalise that in the place of faith there can be hope, and love, and other virtues. If faith gives strength, then love — flourishing, happiness, hope — development, kindness — building up, etc.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/31072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/11072023.html
Glory be to Thee, our God, glory be to Thee!