š¬š§ Glory be to Jesus Christ! š
2 Corinthians VII, 1 – āĪµĻĪ¹ĻĪµĪ»ĪµĪæĻ Ī½ĻĪµĻā - āepiteleountesā – ācompleting, making perfect, accomplishedā.
2 Corinthians VII, 2, 6 – āĻĻĻĪ·ĻĪ±ĻĪµā – ākhoresateā – āgive place, room, receiveā. āĪ·Ī¼Ī±Ļā – āemasā – āusā. āĻĪ±ĻĪµĪ¹Ī½ĪæĻ Ļā – ātapeinousā - ālow, lowered, humbleā.
2 Corinthians VII, 3, 4, 5, 9 – āĪ·Ī¼ĻĪ½ā – āemonā – āusā (ours, we). āĻĪ±ĻĻĪ·ĻĪ¹Ī±ā – āparresiaā – āfreedom, confidence, opennessā.
2 Corinthians VII, 7 – āĪ·Ī¼Ī¹Ī½ā – āeminā – āto usā. āĪµĪ¼ĪæĻ ā – āemouā - āmeā.
In verse 8, Paul refers to an earlier letter to the Corinthians. This could be 1 Corinthians, for it deals specifically with the sins of one Corinthian and all of them.
Paul often uses the words āĻĪ±ĻĪ±ĪŗĪ»Ī·ĻĪ¹Ļā – āparaklesisā – ācomfort,
consolation, encouragementā and āĻĪ±ĻĪ±ĪŗĪ±Ī»ĪµĻā – āparakaleoā – āto comfort,
console, encourage, exhortā and their derivatives. The name of the Holy
Spirit is also derived from these words – Paraclete, the Comforter. That
is, where Paul writes about comfort from God, he is talking about the
action of Godās grace. The event itself – the arrival of Titus – can
also be called a gift from God, but it also implies that God helps Titus
to comfort Paul and those with him, a direct action of Godās grace. We
can recall the visitation of Elizabeth by the Virgin Mary, which is a
good essay here:
https://oleksandr-zhabenko.github.io/en/Adoption.html
A continuation of yesterdayās reading, which was
referred to here:
23082023.html
Here, looking ahead, I will say that it is more obvious that the
demons were increasingly aware that Jesus is the Son of God. Still, the
question remains, in view of what is written in the link above, unclear.
Moreover, the word āĪæĻĪ¹ā used here can mean both āthatā (they knew Him)
and ābecauseā. That is, Jesus could forbid them both to show that they
knew Him (at least felt, guessed) and to forbid them because they were
saying that. We can also say that either the demons said they knew or
they did not have time
, and the Lord forbade them to do either.
The diseased are called here in Greek āĪŗĪ±ĪŗĻĻ ĪµĻĪæĪ½ĻĪ±Ļā – literally, āthose who have substantial evil; those who have something really badā, i.e.Ā this word refers to serious illness, although in many other places in Scripture the first of these words means something āmorally evilā. Mark is writing here in a very simple way.
When it comes to the causes of illness and their connection with sin, it is advisable to distinguish between illness and evil as such (for example, this is very important when we say that illness is not sin, and when a person is sick or suffering, it is not their sin, or that all illnesses are the result of the fall, but not all illnesses are the result of a personās sins), but when it comes to human perception, a person really perceives illness as evil. Mark follows the human perception in this.
It also refers to the healing of Peterās mother-in-law, from which we can also know that Peter was married.
Glory be to Thee, our God, glory be to Thee!