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.
To all the Venerable Saints:
For more information on the frequent reading from the Apostle, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
For more information on the Gospel reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/18072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/16052023.html
Romans XIV, 19 — ‘εἰς ἀλλήλους’ - ‘eis allellous’ - ‘one for another; one to another’. Both translations are possible.
Romans XIV, 21, 22 — ‘ἐν ᾧ’ - ‘en ho’ - ‘in what; with what’. Both translations are possible.
Romans XIV, 23 — ‘ἐκ πίστεως’ - ‘ek pisteos’ - ‘out of faith; from faith’. The preposition ‘ek’ indicates where the actions of the blessed (happy) person come from. See more at the links, as well as others quoted there. It is analysed in detail.
https://oleksandr-zhabenko.github.io/en/commentaries/21122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28072024.html
For more on reading, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/25022023.html
Matthew VI, 1 — ‘παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν οὐρανοῖς’ - ‘para to patri hymon to en ouranois’ - ‘in the vicinity of your Father Who is in the heavens’. The preposition ‘para’ is with the dative case and indicates here the closeness to God the Father. Similarly, the rich young man left Jesus upset, and Christ said that ‘’near God all things are possible‘’. See more at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/20112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/21122024.html
Matthew VI, 2 — ‘ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις’ - ‘en tais synagogais kai en tais rymais’ - ‘in the synagogues and in the crowded streets’. ‘ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων’ - ‘hopos doxasthosin hypo ton anthropon’ - ‘so that they would be glorified by people’. The preposition ‘hypo’ is with the genitive case and indicates that it is a passive voice.
Matthew VI, 4, 6 — ‘ἐν τῷ κρυπτῷ’ - ‘en to krypto’ - ‘in secret’.
‘ὁ βλέπων ἐν τῷ κρυπτῷ’ — ‘ho blepon en to krypto’ - ‘’Who sees in secret; Who sees the hidden; Who sees the secret‘’. Different translations are possible.
Matthew VI, 5 — ‘ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν’ - ‘en tais synagogais kai en tais goniais ton plateion’ - ‘in the synagogues and at the corners of the streets (crossroads)’.
Matthew VI, 6 — ‘εἰς τὸ ταμεῖόν’ - ‘eis to tameion’ - ‘into an inner, private room (which is never shown to outsiders)’. ‘πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ’ - ‘proseuxai to patri sou to en to krypto’ - ‘pray highly with spirit to your Father, Who is in secret’. The absence of motives of human glory and honour promotes a spiritual, high relationship with God, including prayer.
Matthew VI, 7 — ‘ἐν τῇ πολυλογίᾳ’ - ‘en te polylogia’ - ‘in many words; with many words’. Both translations are possible, with the first indicating that the prayer of the Gentiles may be accompanied by verbosity, ‘talking’, ‘plotting’, and the second that they hope to be heard by God in this way. Christ goes on to explain that the point of prayer is not to express needs in beautiful words, but to establish, restore, deepen, and expand a good relationship with God. The value of prayer is not in expressing one's thoughts, feelings, needs, or trying to ‘convince’ God of something, but in sharing with God. If the prayer does not relate to true commonness with God, then it is ‘wordy‘.
Matthew VI, 9 — ‘πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς’ - ‘pater hemon ho en tois ouranois’ - ‘Our Father, Who art in the heavens; our Father, Who art in the heavens; our Father in the heavens’. Different translations are possible. ‘Heavens’ is plural here and later in the text it is singular, which means the richness of God's will for different people and that God leads people to harmony and unity in Him.
Matthew VI, 10 — ‘ἐν οὐρανῷ’ - ‘en ourano’ - ‘in heaven’. ‘Heaven’ here is not under
God's will, nor is it a support
or foundation
, but is the environment, the place
of its fulfilment. Heaven and earth here do not ‘tug the rope of attention to themselves’, do not seek to take attention to themselves, but give attention to God's will, point to it as what is really important. We can say that where God's will is done by creation voluntarily and willingly, the breadth of the heavens and the support of the earth ‘happen’.
Matthew VI, 13 — ‘μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν’ - ‘me eisenenkes hemas eis peirasmon’ - ‘do not carry us into temptation; do not lead us into trying; do not lead us into temptation’. The preposition ‘eis’ indicates where the movement may take place, i.e. the direction. The word ‘peirasmos’ has several meanings, so different translations are possible. ‘ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ’ - ‘rysai hemas apo tou ponerou’ - ‘deliver (save, protect, rescue, deliver from influence) from the evil (as a result, in the end, in general)’. The preposition ‘apo’ indicates that the Lord can completely deliver us from evil, which is what we ask Him to do. There are different ways of translating this. The combination of the two requests indicates that the source of temptation is evil, the evil one, and the Lord has the power to deliver us from it. The first verb indicates that we can be tempted even when the Lord takes special and extraordinary care of us (literally ‘carries us in His arms’ as a wife or children), but we ask Him to keep us safe. We can also say that God's general care may allow for temptations and trials, but we, knowing our weakness, ask God to take special care of us, to ‘carry us in His arms’ so that we do not fall into temptation.
For more on the reading, please refer to the following:
https://oleksandr-zhabenko.github.io/en/commentaries/16032024.html
Glory be to Thee, our God, glory be to Thee!