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 V, 16 — 'ἀπὸ τοῦ νῦν' - 'apo tou nyn' - from now on
. Common expression, actually an adverb. The preposition 'apo' indicates here the beginning of time counting at an important change.
2 Corinthians V, 17 — 'ἐν Χριστῷ' - 'en CHristo' - in Christ
. In Whom. Indicates unity with Christ, which renews a person.
2 Corinthians V, 18 — 'τὰ δὲ πάντα ἐκ τοῦ θεοῦ' - 'ta de panta ek tou theou' - all (creations, things) are from God
. The preposition 'ek' indicates here that the Source of all good is God, that God is the Creator, that creation reflects the qualities of the Creator, why, therefore, one can know God through His creation. Here it is not spoken of deeds or events, states and similar, because, for example, sins, evil, perdition are not from God.
2 Corinthians V, 19 — 'ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ' - 'hos hoti theos en en CHristo kosmon katallasson heauto' - — (that is here goes explanation of the previous) God was in Christ, reconciling the world to Himself; — God was in Christ reconciling the world with Himself
. Both translation variants are possible, which is very polysemous. If one understands only literally, directly, not extensively, then it is spoken that God the Father was in Christ Jesus, thereby reconciling the world to Himself / by Himself. But from this one cannot in any way remove Christ Himself as Hypostasis. For precisely Christ suffered and rose, precisely He is Judge and Saviour, precisely He is High Priest, King and Prophet and similar. His voluntary fulfilment of God's will regarding the salvation of people, the will common to all the Most Holy Trinity led to the Redemption of the human race from sin and death. The work of salvation, the work of reconciliation, reunification with God is the work of the Father in the Son, but also the work of the Son, the single work of the Father, the Son — and it is important to add — and the Holy Spirit. Here is a peculiar proof of the unity of Christ with the Father — in Them is one work, which is possible fully only in the case of a single common Divine nature and essence. If Christ were not consubstantial with the Father (and the Spirit), then Their work would not be truly one, one could not say that the Father reconciled the world to Himself in Christ, and then say that Christ reconciled the world by Himself to the Father. The unity and oneness of the work of Christ, the Father and the Spirit is the brightest testimony of the consubstantiality of the Most Holy Trinity (see particularly the prophecy My glory I will not give to another!
(Isaiah XLII)). See also more about perichoresis by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06052025.html
'θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγ' — 'themenos en hemin ton logon tes katallag' - placed in us the word of reconciliation
. In whom. That is established that the faithful preach reconciliation with God in Christ, preach Christ Himself.
2 Corinthians V, 21 — 'ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ' - 'hina hemeis genometha dikaiosyne theou en auto' - so that we might become the righteousness of God in Him
. In Whom. See more above regarding verse 19, here is more seen about the fact that the Son of God became Man, and here it is spoken of His human nature, which is not consubstantial with the Father and here acts as the path of redemption and salvation. Also here it is appropriate to perceive the Church as the Body of Christ. The words about sin indicate the crucifixion, as in another place the apostle Paul explains, mentioning the Old Testament ordinance about curse (but not sin!). Here the apostle speaks in the language of opponents
(Jews who still have not believed in Christ), in order to refute it.
Mark I, 16 — 'παρὰ τὴν θάλασσαν τῆς Γαλιλαίας' - 'para ten thalassan tes Galilaias' - to the proximity with the Sea of Galilee
. The preposition 'para' here with accusative and indicates here that Christ approached the shore of the sea (lake). 'ἐν τῇ θαλάσσῃ' - 'en te thalasse' - in the sea
. That is they themselves were in the sea (in a boat) or on the shore, but the nets were in the sea. Where.
Mark I, 19, 20 — 'ἐν τῷ πλοίῳ' - 'en to ploio' - in the boat
. Where.
Mark I, 21 — 'εἰς Καφαρναούμ' - 'eis Kapharnaoum' - to Capernaum; into Capernaum
. Where. 'εἰς τὴν συναγωγήν' - 'eis ten synagogen' - into the synagogue
. Where.
Here it is spoken that what particularly amazed people at the beginning (but also throughout all time) of Jesus' preaching — He taught as One having Authority from God (actually, and namely this is what the Messiah, Christ is). But one needs to understand that Christ did not have to do this somehow differently. He truly is Lawgiver and God, therefore teaches as One having Authority, absolutely confidently, with all powers.
This also teaches us that when a person fulfils God's work, then has to do this with faith. See also:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
See about the Gospel reading by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22082023.html
Glory be to Thee, our God, glory be to Thee!