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 VII, 36 — 'υπερακμος' - 'hyperakmos' - 'hyper' + 'akme' — has passed the bloom (flowering) of youth, mature age
.
1 Corinthians VII, 37 — 'ἐν τῇ καρδίᾳ' - 'en te kardia' - in the heart
. Where. 'ἐν τῇ ἰδίᾳ καρδίᾳ' - 'en te idia kardia' - in his own heart
. The verse concerns the virgin and her father.
1 Corinthians VII, 39 — 'μόνον ἐν κυρίῳ' - 'monon en kyrio' - (only) only in the Lord
. How.
1 Corinthians VIII, 3 — 'ὑπ' αὐτοῦ' - 'hyp autou' - by Him
. The preposition 'hyp' (shortened form of 'hypo' before the following vowel) here with the genitive case indicates the passive state of the participle known
, also God's descent to the human being in love.
1 Corinthians VIII, 4 — 'ἐν κόσμῳ' - 'en kosmo' - in the world
. Where.
1 Corinthians VIII, 5 — 'ἐν οὐρανῷ' - 'en ourano' - in heaven; on heaven
. Where.
1 Corinthians VIII, 6 — 'ἐξ οὗ' - 'ex hou' - from Whom
. 'ἡμεῖς εἰς αὐτόν' - 'hemeis eis auton' - we (are) for Him
. It concerns the purpose of the faithful to be God's children, about God's intention regarding creation's participation in blessed eternal life in love. Words about the Holy Spirit are absent in some ancient manuscripts of the Epistle. The apostles did not always think and name the Whole Trinity together when it concerns not the Trinity, but rather creation. That is, where it concerns God Himself, there the Whole Trinity is clearly visible, is named completely accordingly, because God is God. But where it concerns creation, there often the apostles, so as not to complicate understanding, in many cases mention not the Whole Trinity. Nevertheless, if it concerns God, then it is apostolic tradition to mention and honour the Whole Trinity.
1 Corinthians VIII, 7 — 'ἐν πᾶσιν' - 'en pasin' - in all
. In whom.
Two parts, the first of which is about the marriage of virgins, and about widows (generally about the state of those who are now unmarried), and the second — about idolatry and consumption of idolatrous food.
Concerning the first part, it is generally explained at the links below. And specifically, Paul places pure virginity above marriage without explanations. If one considers the explanations at the links below, then this is his experience. But for other people it may be different. If one looks not at the experience of the apostle Paul, then virginity has only one truly essential advantage over marriage — virginity is more like the state of the future age, after the resurrection. Christ Himself says that after the Resurrection they neither marry nor are given in marriage, but are like angels in heaven
. But this does not mean that marriage is somehow truly inferior to virginity, but this is because in the blessed resurrection there is no need for marriage as such (this is one of the mysteries of the future age). This is also clearly seen from the fact that the Mother of God was simultaneously Virgin and Married (as the hymns call her, Bride Unbridely
(Bride who is not a Bride
), that is Bride who is not like brides
), and Christ had no need to marry, although the Church is mystically called His Bride, and He — the Bridegroom. Nevertheless, the salvific and sanctifying actions of God, particularly in the Sacrament of Marriage, as well as the love of saved married couples is preserved in a special way also in eternity, because love never ceases
.
Also it is necessary to mention the place in Matthew XIX, 1-12. There will be a separate reading about it, then, God willing, I will write in more detail. But I will dwell on the word contains
and its forms and derivatives, which are used several times in this place. In the original Greek, the word literally means to prepare a room
, that is to give place, to receive
. If one remembers how the heart is spoken of in the context of faithfulness, also as a certain space
, as well as that there is virginity for the sake of the Kingdom of God
, then it becomes clear that here Christ speaks in such form about the degree of a person's dedication to the Kingdom of God. If compared with human relationships, then to a beloved person it is natural to desire to be closer. So also here — if a person loves God, then wants to approach His Kingdom, and therefore to give preference and significance also to what is connected with it — particularly since virginity is more like the state of the future age, then such a person wants to be unmarried in purity more than to marry.
Also I will note that a widow or widower can marry a second time — only in the Lord. But it is better to remain without a second marriage (I think, considering the mystery of the heart and all the above-said).
Concerning the second part — Paul speaks about different people and his reasoning is built in such a way as to find an acceptable solution for all considering everyone's vision. This is an extremely complex task, but Paul by God's grace manages to do this.
More about the Apostle reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/21072023.html
Matthew XV, 29 — 'παρὰ τὴν θάλασσαν' - 'para ten thalassan' - to proximity with the sea
. The preposition 'para' here with the accusative indicates approach to the seashore. 'εἰς τὸ ὄρος' - 'eis to oros' - to the mountain
. Where to.
Matthew XV, 31 — 'παρὰ τοὺς πόδας αὐτοῦ' - 'para tous podas autou' - to proximity with His feet
. The preposition 'para' here with the accusative indicates that people came to Jesus and fell at His feet, asking for healing.
A short reading, but if it is omitted, then one can omit an important component of Jesus's activity.
In another place Christ will mention these and similar healings as a sign of His messiahship, particularly before the disciples of John the Baptist, who were seeking the Messiah precisely in God's action and power.
More about the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/21072023.html
To Righteous Anna, mother of the Most Holy Theotokos:
More about these readings see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/28102023.html
Glory be to Thee, our God, glory be to Thee!