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/12112025.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.
I prepared an improved version of my research, the presentation of which is available at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
The research material is currently being prepared for publication. I hope, God willing, to present fuller results later after the publication comes out.
I will update the list of references regarding prepositions at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
the latter — once or twice a month (in Ukrainian), to keep the text version current and up to date.
Matins:
For the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/05012024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04052024.html
Translated from Ukrainian by Claude Sonnet 4.5 (Anthropic AI), with subsequent editing by me.
Liturgy:
2 Timothy III, 10 — 'παρηκολούθησάς μου τῇ διδασκαλίᾳ' — 'parekolouthesas mou te didaskalia' - you have followed closely the doctrine (the teaching) after me; you have followed closely after my doctrine; you have followed near me by doctrine
. Here different variants of translation are possible, but the first appears the most grammatically balanced. The prefix 'par' is formed from the preposition 'para' and here the dative case is used for the words doctrine
and the following (which indicates the sense to follow closely the doctrine (that is, to follow the doctrine) and the following
, which are mine
), at the same time 'mou' stands in the genitive case, which indicates belonging on the one hand. On the other hand — if 'mou' indicates belonging, then more often it is used after the words to which it relates, that is, it stands at the end of the phrase, and here — at the beginning. If the apostle had in mind following after him himself, then grammatically more logical would be the use of the pronoun in the dative case, and here — genitive. Since Paul himself followed his doctrine, then it is entirely possible that he used a complex construction, in order at the same time to emphasise diligent and successful following both after the doctrine and after Paul himself. Also I consulted concerning this with Gemini Pro 3, which confirmed the correctness of the analysis:
https://gemini.google.com/share/4d3051a73711
2 Timothy III, 11 — 'ἐν Ἀντιοχείᾳ, ἐν Ἰκονίῳ, ἐν Λύστροις' — 'en Antiokheia, en Ikonio, en Lystrois' - in Antioch, in Iconium, in Lystra
. Where. 'ἐκ πάντων' - 'ek panton' - from all
. The preposition 'ek' indicates the exit from all persecutions and oppressions, that is, from where?
.
2 Timothy III, 12 — 'ἐν Χριστῷ Ἰησοῦ' — 'en CHristo Iesou' - in Christ Jesus
. In Whom. all who in Jesus Christ desire to live godly will be persecuted
— the word translated as persecuted
(in Slavonic driven
) in the original can have the meaning to be caused to flee
, they will cling to them
, to be persecuted (as if criminals)
— that is, it is spoken not obligatorily about persecution for the faith with demands to renounce it (although such also happens), but about the general attempt to draw the faithful into evil
by these or other means. The following verse deceiving and being deceived
— witnesses about the state of the spreading of sin, and the state of people who through this spreading will inflict sufferings on the faithful.
2 Timothy III, 14 — 'ἐν οἷς' — 'en hois' - in those (things, matters); in that
. In what.
2 Timothy III, 15 — 'ἀπὸ βρέφους' — 'apo brephous' - from birth; from the age of infancy
. The preposition 'apo' indicates the beginning of the reckoning of time. 'εἰς σωτηρίαν' - 'eis soterian' - for salvation
. The preposition 'eis' indicates the purpose, destination. 'πίστεως τῆς ἐν Χριστῷ Ἰησοῦ' - 'pisteos tes en CHristo Iesou' - of faith, that which is in Christ Jesus
. Christ is He in Whom they believe, but also He Who gives faith, Who accomplishes it, therefore this is deeper than simply faith in Christ
.
More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25022024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05022023.html
Luke XVIII, 10 — 'εἰς τὸ ἱερὸν' — 'eis to hieron' - into the temple
. Whither.
Luke XVIII, 13 — 'εἰς τὸν οὐρανόν' — 'eis ton ouranon' - unto the heaven; to the heaven
. That is, whither? In what direction?
.
Luke XVIII, 14 — 'εἰς τὸν οἶκον' — 'eis ton oikon' - to the house
. Whither.
From the Gospel was read the parable about the publican and the Pharisee — continuation of yesterday's.
I shall draw attention today that always there is possibility in this age for the person both to be elevated and to be humbled — therefore both elevation and humiliation in truth do not depend on human nature and are not determined by it. If they depended on human nature, then they would have natural limitations, since human nature is limited as the nature of creation, and then either there would exist the lowest position, or the highest. But no, the Lord says that always there is possibility to be elevated or humbled for each person in this age — therefore this can be only from the limitless God. Truly elevation proceeds from God, from that calling of the person by which the Lord leads him, and not from human nature or desire to elevate themselves. And humiliation depends on the impenitence and sins of the sinful person themselves, who can resist the limitless mercy and generosity of God.
Also two more details:
1) as all conscious good people with conscience witness, the publican evokes our sympathy, desire for him to be corrected, whilst the self-assurance and egocentrism of the Pharisee repel. In the result the righteousness of the Pharisee is not sufficient
for the certainty in his salvation which he has, precisely he finds himself in a deceptive position, close to perdition. Whilst the publican has all chances to change and to change his life for the better, and to build significantly deeper and better relations with God. About the desire for primacy I wrote recently a good work, accessible by the link:
https://oleksandr-zhabenko.github.io/en/commentaries/07082025.html
2) each returned to his own house
— that is, they lived separately. If they lived together, then for the Pharisee this would be a constant temptation to condemn the publican, and for the publican a temptation to be disappointed in Pharisaic piety
(in inverted commas almost an oxymoron), only formally correct behaviour.
More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25022024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05022023.html
Glory be to Thee, our God, glory be to Thee!