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 IV, 2 — 'μὴ περιπατοῦντες ἐν πανουργίᾳ' - 'me peripatountes en panourgia' - not walking in cunning
. In what, how.
2 Corinthians IV, 3 — 'ἐν τοῖς ἀπολλυμένοις' - 'en tois apollymenois' - in those who are perishing
. In whom, among whom. That is, it is spoken of the fact that people may not perceive the Gospel, thinking that it is closed
, inaccessible
.
2 Corinthians IV, 4 — 'ἐν οἷς' - 'en hois' - in whom
. That is, about whom it is spoken. 'εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ' - 'eis to me augasai ton photismon tou euangeliou tes doxes tou CHristou' - so that the light of the Gospel of the glory of Christ might not shine forth (shine)
. That is, so that those people might not know Christ as Saviour and King, God-man and not believe — the goal of evil spirits regarding unbelieving people, when they can believe in Christ for salvation.
2 Corinthians IV, 6 — 'ἐκ σκότους' - 'ek skotous' - out of darkness
. From where. The preposition 'ek' indicates here from where light was to shine according to God's word. 'ἐν ταῖς καρδίαις ἡμῶν' - 'en tais kardiais hemon' - in our hearts
. Where. 'ἐν προσώπῳ Χριστοῦ' - 'en prosopo CHristou' - in the Person of Christ
. That is, in Christ Himself. The faithful (people) cognize God's glory in Christ Himself.
The beginning of the reading is about the motivation of the apostles (at least a significant and meaningful part of it) in their work. Also here Paul implicitly gives a recipe
for how preachers of the Gospel and of Christ should not burn out
, how not to lose desire and inspiration, enthusiasm and motivation for work.
Let us look carefully.
First is the memory of God's mercy, shown in the fact that a person preaches.
Next it is spoken of what hinders, what takes away strength
— secret shame
(that is, if there is false teaching, there is insincerity, falsehood), cunning
(that is, attempts to build preaching on purely human foundations, particularly cunning, psychological techniques, lures, etc.), corrupting the word of God
(that is, distorted transmission of what is received from God), and also an important component for the power of preaching — by the manifestation of the truth commending ourselves to every man's conscience in the sight of God
— preaching requires trust of the preacher in the hearers, entrusting oneself to them in sincerity, openness, truthfulness, honesty, preaching requires impartiality, that is, openness to all people, respect for human dignity, preaching must touch the conscience, that is, understanding of good and evil, particularly on the level of feelings, and must be carried out before God
— as if you are preaching to God Himself about Himself and about people. Yes, a person preaches to people about God, but they must also think in the reverse direction — preach as if you are preaching to God about Him and about people. This latter most indicates the divine nature of preaching.
This seems strange, but without the last component preaching can be more or less likened to various other activities — for example, a hero's speech, or a prize winner's. It can be likened to conversation between deeply loving and close people. It can be likened to a moral deep conscious choice.
But preaching ideally should be such as in the case of preaching to God about Himself and about people (and this is its main difference from everything mentioned above and similar).
I will give another such argument from psychology. It is known that new information is best assimilated when a person teaches it to someone else, explains it to someone else. This is the best of all possible ways to learn something well. One can think that in such a case one can explain that… to God. Yes, God knows everything, He does not need our explanations, but try to explain to God, Who knows everything, what you are learning, if it is something good (with all significance and seriously).
See also the link:
https://oleksandr-zhabenko.github.io/en/commentaries/19082025.html
Next Paul writes that in Christianity there is no secret knowledge
, secret teaching
, it is open, but people may be hindered by attachment to sins, which is here called the god of this age
.
Also Paul testifies about the light of God's grace in the hearts of the faithful — which gives knowledge of God in Christ, through Christ.
About the reading from the Apostle, see also the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17082023.html
Matthew XXIV, 13 — 'ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται' - 'ho de hypomeinas eis telos outos sothesetai' - but he who endures (bears through endurance) to the end, he shall be saved
. The preposition 'eis' here forms part of a common expression.
Matthew XXIV, 14 — 'ἐν ὅλῃ τῇ οἰκουμένῃ' - 'en hole te oikoumene' - in the whole universe; in all territory inhabited by people; throughout the ecumena (territory inhabited by people)
. Where. Various translation options are possible. Parallel passages indicate that it is completely unclear whether it is spoken of part of the Earth or of cosmic spaces, and which ones exactly. 'εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν' - 'eis martyrion pasin tois ethnesin' - for a witness to all nations; for a witness to all Gentiles
. The preposition 'eis' indicates the purpose here. Both translation variants are possible; moreover, one can think with high probability that there is no fundamental difference here, since among nations there is almost always a certain percentage of Gentiles.
Matthew XXIV, 15 — 'ἐν τόπῳ ἁγίῳ' - 'en topo hagio' - in the holy place
. Where. Reference to an unclear and enigmatic prophecy of Daniel (Daniel IX, 27, XI, 31, XII, 11).
Matthew XXIV, 16 — 'τότε οἱ ἐν τῇ Ἰουδαίᾳ' - 'tote hoi en te Ioudaia' - then those in Judaea
. Where.
Matthew XXIV, 17 — 'ἐκ τῆς οἰκίας αὐτοῦ' - 'ek tes oikias autou' - from his house
. That is, from where to take.
Matthew XXIV, 18 — 'ὁ ἐν τῷ ἀγρῷ' - 'ho en to agro' - he who is in the field (known, possibly his own or as a hired worker in another's)
. Where.
Matthew XXIV, 19 — 'οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις' - 'ouai de tais en gastri ekhousais kai tais thelazousais en ekeinais tais hemerais' - but woe to those who have in the womb (that is, to pregnant women) and to those who give suck, in those days
. Where; when. This is sincere compassion and warning.
Matthew XXIV, 21 — 'ἀπ' ἀρχῆς κόσμου' - 'ap arkhes kosmou' - from the beginning of the world
. The preposition 'apo' indicates here the starting point of counting time.
Matthew XXIV, 26 — 'ἐν τῇ ἐρήμῳ' - 'en te eremo' - in the wilderness
. 'ἐν τοῖς ταμείοις' - 'en tois tameiois' - in the secret chambers (which are not shown to strangers)
. Where.
Matthew XXIV, 27 — 'ἀπὸ ἀνατολῶν' - 'apo anatolon' - from the east; from the east
. The preposition 'apo' indicates here that it is spoken of the lightning leaving
the east and becoming visible to all in all directions in the light, everywhere.
See about the reading from the Gospel at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/14042025.html
Glory be to Thee, our God, glory be to Thee!