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:
2 Corinthians III, 5 — 'ἀφ' ἑαυτῶν' - 'aph heauton' - from ourselves
. The preposition 'apo' in its form before the following 'he' indicates here that it is spoken of the desire to make a true objective statement about themselves. 'ὡς ἐξ ἑαυτῶν' - 'hos ex heauton' - as from ourselves
. The preposition 'ek' in its form before the following 'he' indicates that it is spoken of the source of origin of a true objective statement — deep truth about oneself is known from God. 'ἐκ τοῦ θεοῦ' - 'ek tou theou' - from God
. The preposition 'ek' indicates here that we are speaking of the source of origin.
2 Corinthians III, 7, 8, 11 — 'ἐν γράμμασιν ἐντετυπωμέ' - 'en grammasin entetypome' - engraved in letters
. In what, in what form. 'ἐν δόξῃ' - 'en doxe' - in glory; glorious
. A common expression with such meaning. 'εἰς τὸ πρόσωπον Μωϋσέως' - 'eis to prosopon Moyseos' - into the face of Moses
. The preposition 'eis' indicates here where the sons of Israel (Israelites) were looking to.
2 Corinthians III, 10 — 'ἐν τούτῳ τῷ μέρει' - 'en touto to merei' - in this part
. In what. Similar to a more journalistic style of speech.
The Apostle Paul compares God's gifts in the Old Testament and the New and indicates that the latter will not end and will not yield to something new; it is eternal and final.
About the reading from the Apostle, see also the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16082023.html
Matthew XXIII, 30 — 'ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν' - 'en tais hemerais ton pateron hemon' - in the days of our fathers
. When. 'ἐν τῷ αἵματι τῶν προφητῶν' - 'en to haimati ton propheton' - in the blood of the prophets
. In what.
Matthew XXIII, 33 — 'ἀπὸ τῆς κρίσεως τῆς γεέννης' - 'apo tes kriseos tes geennes' - from the judgement of hell
. The preposition 'apo' indicates here that we are speaking of complete escape, total avoidance, that is, how not to get there at all.
Matthew XXIII, 34 — 'ἐξ αὐτῶν' - 'ex auton' - from them
. That is, representatives of those God's messengers. 'ἐν ταῖς συναγωγαῖς ὑμῶν' - 'en tais synagogais hymon' - in your synagogues
. Where. 'ἀπὸ πόλεως εἰς πόλιν' - 'apo poleos eis polin' - from city to city
. The preposition 'apo' indicates here that persecutions will force God's faithful messengers to leave one city and go to another, where the story will repeat.
Matthew XXIII, 35 — 'ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου' - 'apo tou haimatos Abel tou dikaiou heos tou haimatos Zakhariou hyiou Barakhiou' - from the blood of righteous Abel even to the blood of Zechariah, son of Berechiah
. That is, one of the 12 minor prophets, Zechariah the Sickle Bearer. The preposition 'apo' indicates here that it is spoken of the starting point of counting and a certain range
. See more about this passage at the link:
https://www.instagram.com/p/CaPLr0IsFcB/
Matthew XXIII, 37 — 'ὑπὸ τὰς πτέρυγας' - 'hypo tas pterygas' - under the wings
. The preposition 'hypo' here with the accusative indicates that it is spoken of gathering under wings
(figurative, God has no wings).
Matthew XXIII, 39 — 'ἀπ' ἄρτι' - 'ap arti' - from now on
. A common expression. 'εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου' - 'eulogemenos ho erkhomenos en onomati kyriou' - blessed is he who comes in the name of the Lord; in the name of the Lord; by the name of the Lord
. Various translation options are possible. Overall, there is an obvious parallel to Christ's Entry into Jerusalem, which those scribes and Pharisees rejected.
It is important to consider the question regarding verses 29-36 (more precisely — 30-31). Why does Christ not accept the criticism of paternal sins by the scribes and Pharisees as repentance?
The simple answer is because awareness of evil regarding something, awareness of the sinfulness of something is not yet repentance.
The scribes and Pharisees realised that their fathers had done evil to the prophets and righteous ones, but did nothing so that they themselves would not do the same. There is no movement towards God in them, no true conversion and repentance, therefore this ostentatious honour only conceals true impenitence and unwillingness to repent. From this one can draw a lesson of repentance — if someone realises that they have done something evil, something wrong, this is not yet repentance and can even completely lead to a situation where awareness of evil in no way hinders or prevents evil, but even increases it through further impenitence.
It should be noted that awareness of evil, of sin is often the entrance
to repentance, but the entrance itself is not sufficient. From it must begin repentance itself — already active movement towards change, correction, forgiveness, cleansing, conversion, etc.
Awareness itself as a state does not necessarily presuppose active participation of the person themselves — one can be aware simply by admitting the existence of another view, another thought, assessment, position, viewpoint within the bounds (at least on the periphery) of one's perception, regardless of what actually constitutes the person's own position and direction. That is, one can be aware of anything, even remaining almost completely an alien, foreign, uninvolved person
regarding what is realised.
Let us remember, for example, the story with the New Testament prophet — John the Baptist. Herod kept him in prison but listened to
his words (was aware), and then ordered him killed at Herodias's request.
Another weighty argument on the matter: at the Last Judgement all will realise their sins, but this will not be repentance. Scripture says that some will even weep from experiences, but this also will not be repentance.
I will add the following.
It is not the sons (descendants) of prophets and righteous ones who build and decorate tombs and monuments for them. And indeed, prophets were persecuted where they preached, which prevented them from having many descendants, and even when they had them, there were always a small minority compared to those they exposed. Likewise, there were always fewer righteous ones than other people, therefore they have special honour, which simultaneously testifies that it is not descendants of righteous ones who honour them, but all other people who were not righteous. And here the Pharisees appropriated
to themselves the virtues of prophets and righteous ones in order to justify themselves at a time when they were actually descendants of sinners. This blindness closed the path of repentance to them, which is why they crucified Christ.
Prophets fought for the people's welfare, and the people later appropriated to themselves the virtues of the prophets, forgetting about repentance, which we see in the example of the Pharisees.
From this the Living and Risen Christ warns us all.
The Lord concludes the exposure by saying that God's glory leaves those elders until the time of their repentance. Similar is also in the prophet Ezekiel, when God's glory through the sins of the people and priesthood left the Jewish temple. Soon after that the temple was destroyed (as also soon after Christ's words — for the second time).
The acknowledgement Blessed is He Who comes in the name of the Lord!
concerning Jesus means that those people had to fully repent and accept God's salvation in Christ.
About monuments and tombstones and the prophet Zechariah the Sickle Bearer, there is a work at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
More about the reading from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15042025.html
Glory be to Thee, our God, glory be to Thee!