Glory Be to Jesus Christ!
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2 Corinthians VI, 16 — ‘ἐν αὐτοῖς’ - ‘en autois’ - ‘’in them; among them‘’.
2 Corinthians VI, 17 — ‘ἐκ μέσου αὐτῶν’ - ‘ek mesou auton’ - ‘ amidst them’. ‘ἀφορίσθητε’ - ‘aphoristhete’ - ‘separate; make a boundary that separates’. The word is formed from ‘apo’ and ‘horizo’. A parallel to the Old Testament understanding of God's holiness as ‘otherness, distinctiveness’.
2 Corinthians VI, 18 — ‘εἰς πατέρα’ - ‘eis patera’ - ‘into the Father; as the Father'. ‘εἰς υἱοὺς καὶ θυγατέρας’ - ‘eis yious kai thygateras’ - ‘into the sons and daughters; as the sons and daughters’. In both cases, the second translation is more accurate, the preposition ‘eis’ indicates becoming, formation.
2 Corinthians VII, 1 — ‘ἀπὸ παντὸς μολυσμοῦ’ - ‘apo pantos molysmou’ - ‘from all defilement’. The preposition ‘apo’ indicates a complete, total cleansing. ‘ἐν φόβῳ θεοῦ’ - ‘en phobo theou’ - ‘in the fear of God; by the fear of God’. Both translations are possible: the first one indicates that the ‘living sanctuary’ is ‘surrounded’ by the fear of God, which is a parallel to the multi-level structure of the temple, and the second one indicates that the fear of God leads to a living sanctuary in a person, to the sanctification of a person by grace. Read more about the fear of God here:
https://www.facebook.com/share/p/kxQPohs9xK5YfZap/
For more information about the reading from the Apostle, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/01102023.html
Luke XVI, 21 — ‘ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης’ - ‘apo ton piptonton apo tes trapezes’ - ‘from the falling from the table’. The use of the preposition ‘apo’ twice emphasises the fact that this would be a small, unburdensome gift from the rich man, relative to the measure of his wealth, and the fact (not fulfilled in the parable) of a possible gift of food.
Luke XVI, 22 — ‘ὑπὸ τῶν ἀγγέλων’ - ‘hypo ton angelon’ - ‘under angels; through angels’. Here the preposition ‘hypo’ is used with the genitive case, meaning that the Lord did this through the angels. ‘εἰς τὸν κόλπον’ - ‘eis ton kolpon’ - ‘into the bosom’. The preposition ‘eis’ indicates here where the angels took Lazarus' soul.
Luke XVI, 23 — ‘ἐν τῷ ᾅδῃ’ - ‘en to ade’ - ‘in hell’. ‘ἐν βασάνοις’ - ‘en basanois’ - ‘in torments’. ‘ἀπὸ μακρόθεν’ - ‘apo makrothen’ - ‘from afar; at a distance’. A common expression that emphasises a considerable distance. ‘ἐν τοῖς κόλποις’ - ‘en tois kolpois’ - ‘in the bosom’.
Luke XVI, 24 — ‘ἐν τῇ φλογὶ’ - ‘en te phlogi’ - ‘in the flame’.
Luke XVI, 25 — ‘ἐν τῇ ζωῇ’ - ‘en te zoe’ - ‘in life’.
Luke XVI, 26 — ‘ἐν πᾶσι τούτοις’ - ‘en pasi toutois’ - ‘in all that; besides all that’. The second option is often used. The implication is that it has just been said why this happened - because of justice - and now it is speaking about the ontological state, about the difference in the existence of people in hell and in the bosom of Abraham. The first translation indicates that this ontological state is a direct consequence of justice, while the second translation ‘puts it beside’ it. If we look deeper, that the state is foreseen by God and that the connection between the state and justice is not accidental or a mere coincidence, they are indeed causally related, then the first translation will still have greater depth and accuracy than the second.
Luke XVI, 27 — ‘εἰς τὸν οἶκον’ - ‘eis ton oikon’ - ‘into the house’. The fact that the rich man does not argue indicates that he was most likely aware while he was alive that he should have acted differently according to the requirements of social justice, but then ignored it, and now he sees it clearly.
Luke XVI, 28 — ‘εἰς τὸν τόπον’ - ‘eis ton topon’ - ‘into a place’.
Luke XVI, 30 — ‘ἀπὸ νεκρῶν’ - ‘apo nekron’ - ‘from the dead’. The preposition used here is not the one that is usually used in the words of resurrection from the dead (usually ‘ek’), but rather emphasises the strong effect that the resurrected Lazarus, his state as such (being beyond death, completely free from it, whereas in life he was covered with wounds and lived among dogs) would have on the brothers. The parallel here with the Resurrection of Christ - the use of the preposition ‘ek’ instead of ‘apo’ may indicate that the apostles and witnesses were most impressed by the fact of the Resurrection, not by the state of the Risen Jesus, the emphasis on the transition from death to life, not on a change of state.
Luke XVI, 31 — ‘ἐκ νεκρῶν ἀναστῇ’ - ‘ek nekron anaste’ - ‘from the dead he will rise’. This is a common expression of resurrection, and it is used in the same way for the Resurrection of Christ Himself. In addition to what has just been said, the emphasis in this use of the preposition ‘ek’ is on the fact that the ‘exit from death’ is final for Christ Himself, but also in the general resurrection of the dead, bodily death will be ‘left’ by people in its entirety, it will no longer exist, the ‘exit’ from it will be final and irreversible.
For more information about the Gospel reading, please refer to the following link:
https://oleksandr-zhabenko.github.io/en/commentaries/22102023.html
To the Saint Great Martyr Artemius of Antioch:
For more information about the reading from the Apostle to the great martyr and warrior, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/21062023.html
For more information about the Gospel reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/06052023.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/17082024.html
Glory be to Thee, our God, glory be to Thee!