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
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.
Happy Feast of the Presentation of the Lord Jesus Christ!
1 Timothy IV, 10 — 'εἰς τοῦτο γὰρ' - 'eis touto gar' - for this purpose
. The preposition 'eis' indicates the purpose of the action.
1 Timothy IV, 12 — 'ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνείᾳ' - 'en logo, en anastrophe, en agape, en pistei, en agneia' - in speech, in behaviour, in love, in faith, in purity; with speech, with behaviour, with love, with faith, with purity
. Both translation variants are possible: the first indicates that Timothy is called to be a concrete example of general virtues and life, whereas the second suggests that each virtue and life in general should serve as an example to others.
1 Timothy IV, 14 — 'ἐν σοὶ' - 'en soi' - in you
.
1 Timothy IV, 15 — 'ἐν τούτοις ἴσθι' - 'en toutois isthi' - be in them
.
For more on the reading from the Apostle, please refer to the following:
https://oleksandr-zhabenko.github.io/en/commentaries/18022024.html
Luke 19, 3 — 'ἀπὸ τοῦ ὄχλου' - 'apo tou okhlou' - from the crowd; out of the crowd
. The preposition 'apo' indicates that Zacchaeus could not leave the crowd
in order to approach Jesus, underscoring the importance of a close relationship with Him.
Luke 19, 4 — 'εἰς τὸ ἔμπροσθεν' - 'eis to emprosthen' - ahead
(in the sense of moving forward). A common expression.
Luke 19, 5 — 'ἐν τῷ οἴκῳ' - 'eis to oiko' - in the house
.
Luke 19, 7 — 'παρὰ ἁμαρτωλῷ ἀνδρὶ' - 'para amartolo andri' - at the vicinity of a sinful man; near a sinful man
. The preposition 'para' here is with the dative case and indicates that the crowd thought Jesus had chosen a sinful man — rather than them — to enter his house and draw close to him.
For more on the reading from the Gospel, please refer to the following:
https://oleksandr-zhabenko.github.io/en/commentaries/03082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/18022024.html
Of the Feast of the Presentation:
Hebrews VII, 7 — 'τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται' - 'to elatton hypo tou kreittonos eulogeitai' - the lesser is blessed by the stronger (greater)
. The preposition 'hypo' indicates that the verb is in the passive voice.
Hebrews VII, 10 — 'ἐν τῇ ὀσφύϊ τοῦ πατρὸς' - 'en te osphyi tou patros' - in the loin of the father
. That is, he had not yet been born. It is believed that these words figuratively refer to the body’s origin from the father (or parents) in accordance with ancient Jewish conceptions.
Hebrews VII, 12 — 'ἐξ ἀνάγκης' - 'ex anankes' - by necessity; from constraint
. That is, due to the logical inseparable connection between the Law and the priesthood. Without any additional reasons.
Hebrews VII, 14 — 'ἐξ Ἰούδα' - 'ex Iouda' - from Judah; of Judah
. The preposition 'ek' in its form before the following vowel indicates that it pertains to origin and that the subject of the speech is essential. 'εἰς ἣν φυλὴν' - 'eis hen phylen' - for which tribe; for this tribe
. The preposition 'eis' indicates purpose.
Hebrews VII, 17 — 'ἱερεὺς εἰς τὸν αἰῶνα' - 'hiereus eis ton aiona' - priest for ever
.
For more on the reading from the Apostle, please refer to the following:
https://oleksandr-zhabenko.github.io/en/commentaries/15022023.html
Luke 2, 22 — 'εἰς Ἱεροσόλυμα' - 'eis Hierosolyma' - (in)to Jerusalem
.
Luke 2, 23, 24 — 'ἐν (τῷ) νόμῳ κυρίου' - 'en (to) nomo kyriou' - in the Law of the Lord
.
Luke 2, 25 — 'ἐν Ἱερουσαλὴμ' - 'en Hierosolem' - in Jerusalem
.
Luke 2, 26 — 'κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου' - 'kekhrematismenon hypo tou pneumatos tou agiou' - it had been warned by God (announced by God) through the Holy Spirit
. The preposition 'hypo' here is with the genitive case and indicates that the verb is in the passive voice.
Luke 2, 27 — 'ἐν τῷ πνεύματι' - 'en to pneumati' - in the Spirit
. That is, by the inspiration of the Holy Spirit. 'εἰς τὸ ἱερόν' - 'eis to hieron' - into the temple
. 'ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν' - 'en to eisagagein tous goneis to paidion Iesoun' - when the parents presented the child Jesus
.
Luke 2, 28 — 'εἰς τὰς ἀγκάλας' - 'eis tas ankalas' - into the arms; on the arms
.
Luke 2, 29 — 'ἐν εἰρήνῃ' - 'en eirene' - in peace
.
Luke 2, 32 — 'φῶς εἰς ἀποκάλυψιν ἐθνῶν' - 'phos eis apokalypsin ethnon' - a light for the revelation to the nations; a light for the revelation to the Gentiles
. Both translation variants are possible. All the nations known at that time, apart from those of Israel, were Gentiles.
Luke 2, 34 — 'εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον' - 'eis ptosin kai anastasin pollon en to Israel kai eis semeion antilegomenon' - for the fall (ruin) and standing up (resurrection) of many in Israel and for a sign of contention; for the fall (ruin) and standing up (resurrection) of many in Israel and as a sign of dispute
. The concluding words indicate that people will dispute about Him so intensely and extensively that He Himself will serve as a reminder of the controversies. But it could not be otherwise, for deliverance from evil is impossible without struggle and victory, and the struggle itself — with all the discussions surrounding it — will persist until the Second Coming. It is also important that it is not Christ Himself who will instigate disputes, but rather that this will arise from the people themselves. Christ is without sin.
Luke 2, 35 — 'ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί' - 'hopos an apokalyphthosin ek pollon kardion dialogismoi' - so that the thoughts (deliberations, calculations, intentions) of many hearts may be revealed
. The preposition 'ek' indicates that these thoughts originate from the hearts, that is, they are the most innermost and deeply personal.
Luke 2, 36 — 'ἐκ φυλῆς Ἀσήρ' - 'ek phyles Aser' - from the tribe of Asher
(one of the tribes of Israel). 'προβεβηκυῖα ἐν ἡμέραις πολλαῖς' - 'probebekyia en hemerais pollais' - having passed (walked through) many days
. 'ἀπὸ τῆς παρθενίας' - 'apo tes parthenias' - from her maidenhood
. The preposition 'apo' indicates the starting point in time.
Luke 2, 39 — 'εἰς τὴν Γαλιλαίαν εἰς πόλιν ἑαυτῶν Ναζαρέθ' - 'eis ten Galilaian eis polin heauton Nazareth' - into Galilee, into their own city of Nazareth
.
For more on the reading from the Gospel, please refer to the following:
https://oleksandr-zhabenko.github.io/en/commentaries/15022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01012024.html
Glory be to Thee, our God, glory be to Thee!