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.
Liturgy:
1 Corinthians IV, 5 — 'ἀπὸ τοῦ θεοῦ' - 'apo tou theou' - from God
. The preposition 'apo' emphasises that this praise will be a gift from God, and also shows how eagerly God will rejoice in people for what He will praise, just as a sincere open and benevolent person openly and expressively reacts to good in friends. See also more about praise, beauty, glory, honour and similar at the link:
https://oleksandr-zhabenko.github.io/en/Beauty.html
1 Corinthians IV, 6 — 'εἰς ἐμαυτὸν' - 'eis emauton' - to (myself) me
. Where to. 'ἐν ἡμῖν' - 'en hemin' - in us
. Here the important thought is that Apollos is entirely like-minded with Paul here, is humble. 'μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε' - 'me heis hyper tou henos physiousthe' - one over one not to boast (not to puff up)
(part of a phrase that describes mutual arrogance and boasting, pride, vainglory).
1 Corinthians IV, 8 — 'χωρὶς ἡμῶν' - 'khoris hemon' - without us; apart from us
. Both variants are correct, though somewhat different in meaning.
Paul speaks about how when the Lord comes the second time, the hidden will be revealed, particularly in people's hearts, and also every person will have praise from God. This does not mean that all will be saved, but God will praise every person. Whether this refers only to Christians or to all people — but one can think that this concerns everyone (since there are very many Christians, a significant part of humanity at least calls itself Christian).
Also Paul explains how to think so as not to fall into conceit and pride in mind. If we always remember that we have all good things from God, received from Him, we will not appropriate to ourselves, then this truthful and humble thought will guard from conceit.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/14072023.html
Matthew XIII, 44 — 'ἐν τῷ ἀγρῷ' - 'en to agro' - in the field; on the field
. Where. 'ἀπὸ τῆς χαρᾶς' - 'apo tes kharas' - from joy
. The preposition 'apo' emphasises that the action caused by joy and the joy itself are not the same thing. That is, the true reason why the person went and sold everything and bought the field is not the joy itself, but the determination to obtain the treasure together with the field. Joy accompanies the decision, but is not fully the cause of the action. Such use of the preposition can be noticed in several other places in Scripture, for example, regarding the servant Rhoda and regarding the joy of the apostles during the appearance of the Risen Christ:
https://oleksandr-zhabenko.github.io/en/commentaries/19052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/29052025.html
Matthew XIII, 47 — 'εἰς τὴν θάλασσαν' - 'eis ten thalassan' - into the sea
. Where to. 'ἐκ παντὸς γένους' - 'ek pantos genous' - from all kinds; from every kind; from among all kinds
. The preposition 'ek' emphasises that the gathered are representatives of different things
. Since this concerns the salvation of people in the Kingdom of God, here it concerns the salvation of different people, from different groups of people, from different nations and similar.
Matthew XIII, 48 — 'εἰς ἄγγη' - 'eis ange' - into vessels
. Where to.
Matthew XIII, 49 — 'ἐν τῇ συντελείᾳ τοῦ αἰῶνος' - 'en te synteleia tou aionos' - at the end of the age; at the completion of the age
. This concerns the Second Coming of Christ in glory, the resurrection of the dead and God's judgement. It is also used earlier in the chapter. 'ἐκ μέσου' - 'ek mesou' - from the midst
. Common expression. Interesting image mathematically - if the wicked are removed from the midst (from among) the righteous, then the set of the righteous must be such that near a wicked person there must be a righteous one. That is, the set of the righteous in the topological space of the Kingdom of God
is dense:
Dense set. Encyclopedia of Mathematics
This does not mean that there are approximately as many righteous as wicked, but that in one's surroundings there is complete hope of finding a righteous person, at least one (possibly more). This gives hope to the world, since it does not matter what time or country, but these words of Christ are eternal.
Matthew XIII, 50 — 'εἰς τὴν κάμινον τοῦ πυρός' - 'eis ten kaminon tou pyros' - into the furnace of fire; into the fiery furnace
. Where to. The preposition 'eis' indicates the direction of action, that is, where to. In general, the construction indicates that this is a certain environment of suffering, loss of life.
Matthew XIII, 52 — 'ἐκ τοῦ θησαυροῦ' - 'ek tou thesaurou' - from the treasury
. From where.
Matthew XIII, 54 — 'εἰς τὴν πατρίδα' - 'eis ten patrida' - to the fatherland
. Where to. 'ἐν τῇ συναγωγῇ' - 'en te synagoge' - in the synagogue
. Where.
Several short parables, connected in one reading with explanations and conversation with people. Here Jesus Christ is seen precisely as Teacher.
The Lord shows by His own example what are the principles of successful teaching (Christian, but also in general). One of them — the new is used together with the old, familiar. And also the necessity of combining the new (what is studied, researched, known) and the old (already known). It should be noted that very rarely is it possible to achieve overall good combination in everything - more often there is a certain inclination in one direction or another, which affects the effectiveness and efficiency of learning.
The main meaning and question of today's parables — the value of the Kingdom of God and the need to enter there.
If a person recognises this value, then in them arises the determination to act so as to enter there.
But not all have such determination, and not all will enter.
Also Jesus shows that the New Testament continues the Old, particularly in parables.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/14072023.html
Glory be to Thee, our God, glory be to Thee!