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 VIII, 7 — 'ἐν παντὶ' - 'en panti' - in all things; in everything
. Both translation variants are possible. 'τῇ ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ' - 'te ex hymon en hemin agape' - by that love which is from you in us
. The preposition 'ek' in its form before the following 'hy' indicates here that it is spoken of manifestations of love from the Corinthians to the apostles. 'ἐν ταύτῃ τῇ χάριτι' - 'en taute te khariti' - in this grace; with this grace
. Again both translation variants are possible. The word grace
can also be translated here as good work
, good deeds
, charity
, benefactions
.
2 Corinthians VIII, 10 — 'ἐν τούτῳ' - 'en touto' - in this
. 'ἀπὸ πέρυσι' - 'apo perysi' - from last year
. Common expression. The preposition 'apo' indicates here the beginning of the time count regarding an important change.
2 Corinthians VIII, 11-12 — 'προθυμια' - 'prothymia' - readiness for action, willingness, intention to act, zeal, motivation
.
2 Corinthians VIII, 11 — 'ἐκ τοῦ ἔχειν' - 'ek tou ekhein' - from what one has
. The preposition 'ek' emphasises the essentiality of the state of wealth in this matter, that which cannot be overlooked in this question.
2 Corinthians VIII, 13 — 'ἐξ ἰσότητος' - 'ex isotetos' - from equality
. The preposition 'ek' in its form before the next vowel indicates here that equality and its pursuit acts as a source of that state. 'ἐν τῷ νῦν καιρῷ' - 'en to vyv kairo' - at the present time
. 'εἰς τὸ ἐκείνων ὑστέρημα' - (your abundance may be) for their want; for (covering) their want
. The preposition 'eis' emphasises the dynamics of help
— the richer can and are called to support the poorer, also indicates the possible good application of surplus, the purpose of significant success in the material — to enrich not only the owners, but also others.
2 Corinthians VIII, 14 — 'εἰς τὸ ὑμῶν ὑστέρημα' - 'eis to hymon hysterema' - for your want; for (covering) your want
. Similar to what was just written above.
Paul tells the Corinthians to complete, accomplish what they showed readiness to do good.
The humility of Christ motivates the faithful to show works of mercy, particularly to the needy and poor.
Verse 12 means that if someone does good for Christ's sake, then what they have, giving to others, will be pleasant and valuable, and what they do not have will not be an obstacle. An example of so-called positive thinking
— in good works for the Lord's sake one needs to look at willingness, motivation, and also value what is given. If something is lacking in such a case, then one should not emphasise this lack.
Further Paul speaks about social equality in a special sense — he who has much — let him not have excess, he who has little — let him not have want
. Actually, literally these words can be understood so that the excess
of the rich should be given to those who have want. At the same time Paul does not oblige to do so, but encourages, speaks about this, so that those who have sincere love for others would do exactly so.
It must be said that in the times of the apostles there was no modern social security and taxes for social needs, therefore such care was entirely voluntary.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/29082023.html
Mark III, 7 — 'εἰς τὴν θάλασσαν' - 'eis ten thalassan' - to the sea
. Where to. 'ἀπὸ τῆς Γαλιλαίας καὶ ἀπὸ τῆς Ἰουδαίας' - 'apo tes Galilaias kai apo tes Ioudaias' - from Galilee and from Judaea
. From where. The preposition 'apo' indicates here that those people completely left their native places in order to meet Jesus.
Mark III, 8 — 'καὶ ἀπὸ Ἱεροσολύμων καὶ ἀπὸ τῆς Ἰδουμαίας καὶ πέραν τοῦ Ἰορδάνου καὶ περὶ Τύρον καὶ Σιδῶνα' - 'kai apo Hierosolymon kai apo tes Idoumaias kai peran tou Iordanou kai peri Tyron kai Sidona' - and from Jerusalem, and from Idumaea, and beyond Jordan, and around Tyre and Sidon
. The preposition 'apo' indicates here that people left Jerusalem and Idumaea — both the centre of Old Testament spirituality and the periphery — that is, to Christ came all and from everywhere.
After the healing of the sick man's hand by Jesus, the Pharisees with the Herodians conspired to destroy Him.
But Jesus, knowing all this as God, continues His activity, heals many people, casts out demons.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29082023.html
To the Church New Year:
1 Timothy II, 1 — four types of prayer are listed. One can say they differ by way of accomplishment and purpose. 'δεήσεις' - 'deeseis' - supplications (prolonged attentive prayer-petition)
; 'προσευχάς' - 'proseukhas' - elevated prayers (distinguished by high spirituality)
; 'ἐντεύξεις' - 'enteuxeis' - intercessions (petitions for sinful people)
; 'εὐχαριστίας' - 'euCHaRISTias' - thanksgivings (including also the liturgy, Eucharist)
. All the prayer life of the Church can be related to these 4 categories.
1 Timothy II, 2 — 'πάντων τῶν ἐν ὑπεροχῇ ὄντων' - 'panton ton en hyperokhe onton' - (for) all those who are in authority; for all those who are higher
. One can see here an important generalisation. For example, one can pray for teachers — because they are higher in education; for military personnel — because they are higher in war; for workers — because they are higher in labour; for scientists — because they are higher in the search for knowledge; and so on and so forth. That is, actually one can pray for all in the understanding that they are higher in something, since they have greater responsibility in that. 'ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι' - 'en pase eusebeia kai semnoteti' - in all godliness and honour; in all godliness and virtues
.
About authority I wrote at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
I also wrote earlier:
A brief example of family life is the prayer in the litany: 'that we may lead a quiet (without upheavals) and peaceful (in harmony, love, unanimity, peace and unity) life in all godliness and purity'.
1 Timothy II, 4 — 'εἰς ἐπίγνωσιν ἀληθείας' - 'eis epignosin alptheias' - to the knowledge of the truth
. Where to.
About salvation and knowledge of truth
:
https://oleksandr-zhabenko.github.io/en/commentaries/30122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/19022025.html
https://oleksandr-zhabenko.github.io/en/Cognition.html
https://oleksandr-zhabenko.github.io/en/commentaries/22082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082023.html
Verse 5 must be understood so that Christ is both God and man — has two natures, therefore can be a Mediator in the salvation of people. It must be understood that one cannot think of a middle nature
between the God's and the human, between uncreated and created, because it could not have the qualities of both as its proper ones. Therefore Christ is not a Being with nature in the middle between God and man
. He is called human to emphasise that He (besides being God, is also) perfect human being. Since salvation consists in the union of human being with God, the true Mediator unites in Himself two natures — of God and human — in One Single Person, Hypostasis, Jesus Christ.
I will go deeper regarding the interpretation here. The apostle Paul does not speak about the Holy Spirit, because he writes not about the Trinity, not about God as the main Focus of attention, but about God's actions regarding creation, about God's Revelation to the world. In such cases the apostles often do not write all that can be said about God, particularly they may omit one of the Hypostases, speak about the human nature of Christ, give additional information, etc. So it is here. This is not an exhaustive exposition of what can be said about the Father and Son, and even more generally — about God. Particularly, in other places the apostle Paul directly calls the Son God, and the Holy Spirit — indirectly. Other apostles complement this with other places.
It must be said that no passage from Scripture is an exhaustive exposition of dogmatics and faith in general, even if obviously it looks like a solemn confession of general faith. This is because an accurate complete confession of faith was not a mandatory condition for conversion to Christ and for a person becoming faithful. Particularly many martyrs are known who became saints without confessing, without expressing all the faith of the Church. But when it is spoken of the faith of the Church nothing prevents composing very detailed and broad descriptions of faith. Later Councils forbade changing the Creed, but they cannot forbid deepening the revealed faith.
Therefore in general there is nothing strange that the apostle Paul here writes to his disciple Timothy not everything that they both accept and believe.
Paul emphasises the thought which later terminology formulates as just above — either a Mediator
can be by nature (middle
nature between God and man), which is logically impossible, or a Mediator can be by Hypostasis (the Single Hypostasis of the Son of God — perfect God and perfect man) — which is actually the case. Someone will say that one can think of a Mediator not by nature and not by hypostasis, but, for example, by functions, by works, but then healing of human nature does not occur either, but only, possibly, of works or functions. If nature was damaged, then, as the Church Fathers justly say, it is precisely it that needs renewal, and therefore mediation that concerns human nature. Therefore the Mediator is Man by nature. But not only Man. Just above in verse 3 Paul implicitly calls Christ Saviour and God. Therefore the Mediator is also God. And together — the God-man Jesus Christ.
About the Ransom of Jesus Christ it is well written at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
1 Timothy II, 7 — 'εἰς ὃ' - 'eis ho' - for which
. The preposition 'eis' indicates here the purpose. 'ἐν πίστει καὶ ἀληθείᾳ' - 'en pistei kai aletheia' - in faith and truth; with faith and truth
. Both translation variants are possible.
Luke IV, 16 — 'εἰς Ναζαρά' - 'eis Nazara' - to Nazareth
. Where to. 'ἐν τῇ ἡμέρᾳ τῶν σαββάτων' - 'en te hemera ton sabbaton' - on the sabbath day; of the sabbath day
. When. 'εἰς τὴν συναγωγήν' - 'eis ten synagogen' - to the synagogue
. Where to.
Luke IV, 19 — 'ἐν ἀφέσει' - 'en aphesei' - in complete remission
. That is, to free people by the remission of sins.
Luke IV, 20 — 'ἐν τῇ συναγωγῇ' - 'en te synagoge' - in the synagogue
. Where.
Luke IV, 21 — 'ἐν τοῖς ὠσὶν ὑμῶν' - 'en tois osin hymon' - in your ears; which you heard
. Common expression with the meaning of the second translation variant.
Luke IV, 22 — 'ἐκ τοῦ στόματος' - 'ek tou stomatos' - from the mouth
. From where.
From the Gospel is chosen the reading about the beginning of the public ministry of Jesus Christ — in the synagogue in His native Nazareth. Simple greatness in the fulfilment of prophecies shows us Christ's simplicity.
The quotation in the reading is from the prophet Isaiah — Isaiah LXI, 1-3. Also a similar place is in Isaiah LVIII, 6.
About these chapters I wrote in Great Lent and after Easter at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/01092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/19092024.html
Glory be to Thee, our God, glory be to Thee!