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.
I prepared an improved version of my research, which is currently being prepared for publication. For now, I will leave its results undisclosed so as not to create an announcement of the publication. I hope, God willing, to present the results later after the publication comes out.
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:
Ephesians III, 9 — 'οικονομια του μυστηριου' - 'oikonimia tou mysteriou' - stewardship (economy) of the mystery (secret)
. Similar to the above mentioned, but here is emphasised the special manifested trust of God to people (similar to how to entrust a great secret
indicates the level of trust and relations). 'ἀπὸ τῶν αἰώνων' - 'apo ton aionon' - from the ages
. The preposition 'apo' here is used in the sense beginning from
, this is its typical usage in such expressions. 'ἐν τῷ θεῷ' - 'en to theo' - in God; by God
. Rather the first variant, since the second presupposes that God for something hid
the mystery.
Ephesians III, 10 — 'ἐν τοῖς ἐπουρανίοις' - 'en tois epouraniois' - in the on-the-heavens; in the heavens
. A similar expression is in Ephesians I, 3, but there it concerns Christ Himself in His Ascension. Therefore also here one can think that it is spoken implicitly about the ascended and glorified body of Christ, which is mysteriously connected with the Church. That is, it is not spoken about the fact that angelic orders are in the on-the-heavens, but about the fact that through the Ascension and glorification of Christ, through His manifested love for the Church, particularly as His Body, is preached to the angels God's mystery, God's wisdom. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/10102024.html
'πολυποικιλος σοφια' — 'polypoikilos sophia' - very diverse, manifold (pre)wisdom
. It is said first of all as a denial of the idea of uniformity and uninterestingness
of God's wisdom. That is, in no way these two latter. And since God's wisdom is not uniform, interesting, it is always desirable for a person not only for the mind, but also for feelings and will, capable of satisfying the whole person.
Ephesians III, 11, 21 — 'ἐν (τῷ) Χριστῷ Ἰησοῦ' - 'en (to) CHristo Iesou' - in Christ Jesus
.
Ephesians III, 12 — 'ἐν ᾧ' - 'en ho' - in Whom
. 'ἐν πεποιθήσει' - 'en pepoithesei' - in confidence; in trust
.
Ephesians III, 13 — 'ἐν ταῖς θλίψεσίν' - 'en tais thlipsesin' - in afflictions
.
Ephesians III, 15 — 'ἐξ οὗ' - 'ex hou' - from Whom
. Here the preposition 'ek' in its form before the following 'hou' indicates the Source of origin. 'πατρια' - 'patria' - family, kindred; tribe; fatherhood
. Here is a deep theological thought, about which see more in detail at the link:
https://oleksandr-zhabenko.github.io/en/Trinity.html
In this sense proceeds also all causality, capacity to give, activity, at the same time the Father is higher than any causality as its Source, therefore in such a sense one can say Supra-causal
.
Self-existent
means Who has being, life in Himself, but does not introduce any iterations. In the words of the Gospel of John As the Father has life in Himself, so He has GIVEN also to the Son to have life in Himself
it is spoken about the fact that the Deity, the Divine essence manifests itself in this context as life, being higher than life. Similarly also the Hypostasis of the Father manifests Himself as the Cause, Which is the Source of all causality, but is logically (ineffably, apophatically) higher than causality. And nothing in creation is essentially similar to God, but also everything testifies about Him, so also causality and primacy, which we know from creation, testify about God, but are not such as God's. 'ἐν οὐρανοῖς' — 'en ouranois' - in heavens
. Where. A parallel to the Lord's Prayer.
Ephesians III, 16 — 'εἰς τὸν ἔσω ἄνθρωπον' - 'eis ton eso anthropon' - into the inner man
. The preposition 'eis' indicates here movement towards the inner man
in the Holy Spirit, that is, in simplified form one can understand — towards a certain ideal. See also a deeper theological explanation regarding another passage at the link:
https://oleksandr-zhabenko.github.io/en/Adultery-briefly.html
Ephesians III, 17 — 'ἐν ταῖς καρδίαις' - 'en tais kardiais' - in the hearts
.
Ephesians III, 18 — 'ἐν ἀγάπῃ' - 'en agape' - in love; with love
. Both translation variants are possible. 'τεθεμελιωμενοι' - 'tethemeliomenoi' - founded (which have a foundation)
. Compare with what is said above.
Ephesians III, 19 — 'γνωναι τε την υπερβαλλουσαν της γνωσεως' - 'gnonai te ten hyperballousan tes gnoseos' - to cognize and to surpass cognition
. The Apostle Paul expresses a bold hope that later Christians will know God better. The very idea of better knowledge
, inexhaustible knowledge
lies in the words to surpass cognition
. 'εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ' - 'eis pan to pleroma tou theou' - into all the fullness of God
. Indicates movement to God and growth. Since it is impossible to measure the Divine essence, it is spoken regarding the fullness
of God about His actions, Divine energies, grace. About Christ the apostle says that in Him dwells all the fullness of the Godhead bodily
, and here he speaks of filling
. The first indicates that Christ indeed is God and man (for dwells
indicates an essential and unshakable connection here, that is, Christ has the Divine essence, being the Son of God, the Second Hypostasis of the Most Holy Trinity), and not only filled with God's grace. On the other hand, the words about filling
here speak of receiving grace (ideally — all possible for a person, who themselves are not Christ).
Ephesians III, 20 — 'ἐν ἡμῖν' - 'en hemin' - in us
. In whom, where.
Ephesians III, 21 — 'ἐν τῇ ἐκκλησίᾳ' - 'en te ekklesia' - in the Church
. 'εἰς πάσας τὰς γενεὰς' - 'eis pasas tas geneas' - unto all generations; for all generations
.
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/27092023.html
Ephesians IV, 14 — 'ἐν τῇ κυβίᾳ' - 'en te kybia' - in tricks; in sleight
. It is spoken of the inventiveness of some people, who by it try to gain followers contrary to God's Word. 'ἐν πανουργίᾳ' - 'en panourgia' - in crafty cunning; with crafty cunning
. Both translation variants are possible.
Ephesians IV, 15, 16 — 'ἐν ἀγάπῃ' - 'en agape' - in love; with love
. 'εἰς αὐτὸν' - 'eis auton' - into Him
. Here the preposition 'eis' emphasises movement and gradual development, growth.
Ephesians IV, 16 — 'ἐξ οὗ' - 'ex hou' - from Whom; out of Whom
. Indicates the Source of origin and beginning of movement. 'συναρμολογουμενον και συμβιβαζομενον' - 'synarologoumenon kai symbibazomenon' - was fitted together from separate parts and joined together
. 'ἐν μέτρῳ' - 'en metro' - in measure
. Common expression. 'εἰς οἰκοδομὴν' - 'eis oikodomen' - unto edification; for building up
. The preposition 'eis' here indicates the purpose of action.
Ephesians IV, 17 — 'ἐν κυρίῳ' - 'en kyrio' - in the Lord
. 'ἐν ματαιότητι' - 'en mataioteti' - in vanity
.
Ephesians IV, 18 — 'ἐν αὐτοῖς' - 'en autois' - in them
.
Ephesians IV, 19 — 'εἰς ἐργασίαν' - 'eis ergasian' - unto licentiousness
. Indicates the direction of fall, decline. 'ἐν πλεονεξίᾳ' - 'en pleonexia' - in greediness
.
In the reading is again seen the contrast of the life and development of the Church of Christ and the pagan way of life. True pagans of that time indeed were alienated (far) from the life of God (in God), for they did not know the One true God, were not brought up in an environment where at least God's values are widespread, therefore they lived according to their own notions of good and evil. Good Gentiles resembled Christians to a certain significant degree, recognizably, and then often became them, but all other pagans lived to the measure of their efforts. Therefore their consciousness was occupied by passions together with good impulses, and their life was not better than their consciousness. Not knowing God, they often gave themselves over to their own desires, passions, lusts, finally sins.
About that state writes the apostle Paul. Similar descriptions of paganism and its adherents in those times are also in other epistles of Paul, and also in the epistles of the apostles Peter and Jude. As I wrote earlier, such a state for the pagan way of life remains also now, although predominantly in the form of tendency, inclination, temptation or possibility.
As for the Church and the life of the faithful in God, here we see development and movement forward. The faithful have commandments, examples and ideals, which allow at least to see when they do or think well, and when — not. They have a goal and can always approach it. This goal, these ideals are indeed attainable, and movement towards them — fruitful and productive, headed by Jesus Christ Himself, the Head of the Church.
Paul says that growth happens in a way when the faithful are joined together by every necessary bond
. That is, the unity of the faithful in the Church in terms of means for its achievement is not limited by anything. Everything that is needed for the unity of the faithful, is included, is added into the development of the Church and growth of the faithful in Christ. The situation can look ideal, but over almost two thousand years of history of the New Testament Church we see many examples of precisely such organic inclusion of what is needed for unity and growth into the life of the Church. Paul writes that such works happen according to God's love, love of the faithful, mutual edification.
See about the reading at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28092023.html
Mark XI, 23 — 'εἰς τὴν θάλασσαν' — 'eis ten thalassan' - into the sea; to the sea
. Where to. 'ἐν τῇ καρδίᾳ' - 'en te kardia' - in the heart
. Where.
Mark XI, 25(, 26) — 'ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς' — 'ho Pater hymon ho en tois ouranois' - your Father Who is in the heavens
. Verse 26 is not in all manuscripts of the Gospel.
From the Gospel was again read the teaching about the power of prayer, faith and forgiveness. It is well written about this in the work Power of Human
. The full version is at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
I will focus a bit more on the word about forgiveness. As I wrote earlier, true sincere and deep, beloved by God prayer is accomplished very similarly to forgiveness, which is why the Lord, speaking about the power of prayer, speaks also about forgiveness. Recently I saw this same thought in the Short Catechism of the Roman Catholic Church, prepared by Pope Benedict XVI. I was glad to learn that Catholics also think so.
One needs to forgive from all sincere heart, soul and mind, so also one needs to pray sincerely.
Forgiveness rather gives relief for feelings, reducing old ones and giving way to new ones, is very often an accompaniment of renewal of a person, their transfiguration. So also prayer — however fervent it may be, but needs relief and renewal in the action of the grace of the Holy Spirit. This is partially similar to the difference between being in love and loving — the first has more noticeable experiences and emotions, perhaps more vivid, on the other hand the second gives more certainty and generally gives more satisfaction. The first is partial, often does not agree with reason, with values etc., on the other hand love fills the whole person and gives wholeness.
Forgiveness, if it is good, allows to reduce evil in the present and future. So also prayer is called to the same.
Forgiveness must not hinder or stop (and true does not hinder and does not stop) struggle with evil, with sin, with passions, so also true prayer. If a person can correctly stop and overcome evil, and at the same time forgive, this is good. So also prayer. Evil often divides a person — on the other hand one must oppose this — give strength to good feeling in forgiveness, and to will — in struggle and victory.
I will add a few more words about the word 'αφητε' — 'aphete' — you will let go, let depart, lose, release; you will rout (as an army in battle); you will forgive debts; you will leave, let go (also has other meanings which do not look appropriate in this context, generally the word is very multivalent)
. I will focus on the multivalence of this word. Generally, the most clear sense of it in the New Testament is forgive
, and the form of forgiveness (how it should be, how it manifests itself) — let go, allow to depart
. That is, in the most general sense Gospel forgiveness, commandments concern the letting go of sins, debts, the possibility for them not to touch us ourselves, becoming invulnerable to them by reason of their missing past us etc. That is, unforgiven sin in this sense hits a person who does not forgive, and by this causes their pain. And to forgive means to make it so that sin misses, passes by, not touching. This corresponds to evasion from a strike in martial arts — sin hits a person, and the one who forgives it in the Gospel sense, evades from injury. But this same word also has the sense to rout an army in battle or war
— that is, in certain cases forgiveness is equivalent to complete final victory in war or battle. Sometimes forgiveness can mean separation, that is, being in safety, not just evasion from injury, but moving to a safe place. And so on, that is, Christian forgiveness is multivalent and has many manifestations and forms.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26122024.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/24082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25012023.html
https://oleksandr-zhabenko.github.io/en/commentaries/26022023.html
Mark XI, 27 — 'εἰς Ἱεροσόλυμα' - 'eis Hierosolyma' - to Jerusalem
. Where to. 'ἐν τῷ ἱερῷ' - 'en to hiero' - in the temple
. Where.
Mark XI, 28, 29, 33 — 'ἐν ποίᾳ ἐξουσίᾳ' - 'en poia exousia' - in what authority; with what authority
. Both translation variants are possible, although the generally accepted is the second. The first indicates the understanding by the elders of the people of Jesus as clothed in authority, that is, not its source, God, but simply a man. The second emphasises the instrumental character of authority.
Mark XI, 30-32 — 'ἐξ οὐρανοῦ' - 'ex ouranou' - from heaven
. From where. 'ἐξ ἀνθρώπων' - 'ex anthropon' - from men
. The preposition 'ek' ('ex' before a vowel) in both cases indicates origin.
It needs to be said that the dialogue with Jesus would be the same as regarding the baptism of John the Forerunner, with the same logic, if the chief priests, scribes and elders had nevertheless answered something more definitely. Also this story shows one of the reasons for the preaching and baptism of John the Forerunner.
The question and answer of the scribes and elders show that they did not care about the essence of the answer, about its truthfulness, but only about consistency
with the opinions of the majority in the people, and preservation of their own prestige. Moreover, a modern person could acknowledge that John's baptism was from heaven, but did not obey for some considerations. This would be honest. On the other hand, the scribes and elders did not do so. And did not even think about it. And this almost certainly means that they were certain (to such a degree as to live according to this certainty by inertia), that they do everything according to God
(and therefore they could not
miss
God's will in John or Jesus). Generally about authority here and further there is a good work at the link:
https://oleksandr-zhabenko.github.io/en/Power.html
also I prepared an important research, which, as I wrote above, is being prepared for publication.
See about the reading from the Gospel at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28092023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
To the Hieromartyr Cyprian, Bishop of Antioch, the Martyr Justina and the Martyr Theoctistus:
1 Timothy I, 12 — 'εἰς διακονίαν' - 'eis diakonian' - for ministry
. The preposition 'eis' here indicates the purpose of action.
1 Timothy I, 13 — 'ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ' - 'agnoon epoiesa en apistia' - being ignorant I did it in unbelief; not having knowledge I did it in unbelief; not knowing I did it with unbelief
. Different translation variants are possible, which here complement one another. I will draw attention that here it is quite obvious knowledge and faith are in no way opposed, to a significant degree are synonyms, so that ignorance and unbelief appear together as the foundation of evil creativity
, that is, sinful life and deepening into it ever further.
1 Timothy I, 14 — 'τῆς ἐν Χριστῷ Ἰησοῦ' - 'tes en CHristo Iesou' - those in Christ Jesus
.
1 Timothy I, 15 — 'εἰς τὸν κόσμον' - 'eis ton kosmon' - into the world
. Where to.
1 Timothy I, 16 — 'ἐν ἐμοὶ πρώτῳ' - 'en emoi proto' - in me first
. In whom, on the example of whom (if one speaks of all following repentant sinful people). 'τῶν μελλόντων πιστεύειν ἐπ' αὐτῷ εἰς ζωὴν αἰώνιον' - 'ton mellonton pisteuein ep auto eis zoen aionion' - those who are to believe (relying) on Him for eternal life
. For what. That is, where such faith and trust in Christ leads to.
1 Timothy I, 17 — 'εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν' - 'eis tous aionas ton aionon amen' - unto the ages of ages. Amen
. Common expression.
In the reading from the Apostle Paul testifies about himself — he was a persecutor through ignorance, but the Lord converted him and made him apostle to the Gentiles, and Paul (Saul) cooperated with God's grace, with God so zealously, that he became through God's gift the foremost apostle. The words among whom I am first
— are in the Liturgy (prayer before Communion). In Paul first
means first persecutor who believed and became faithful
and have in mind that there will also be other sinners who will be converted and become close to God. Examples of this are many saints, and also unknown to us faithful who have repented. In the mentioned prayer is meant predominantly not first in time
, but first who acknowledges as a true vision one's numerous sins
.
The choice of reading has in mind also the hieromartyr Cyprian, who was a sorcerer and pagan priest, servant of the devil, and became a saint through faith, repentance, purification, life and suffering for Christ.
The Apostle Paul testifies that the Law of Moses is good, if one uses it correctly — first of all for struggle with sin, for exposure in it, for knowledge of what is sin. The Law does not write what is truly righteousness, but much more exposes sins, so that one can see through it what is sin.
Further Paul testifies that this understanding is from the Gospel, and that he himself became a servant of God through God's grace, having been formerly in ignorance even a persecutor.
The reading from the Apostle concludes with glorification of God.
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02102023.html
https://oleksandr-zhabenko.github.io/en/commentaries/17122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/02102024.html
About the frequent reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/pfbid02JVAaaqrCDct3bjui3BR9jGHiiQRouoYXbNL11GzVVY8ziVdcjwtrxNSLWyxm94q6l
Glory be to Thee, our God, glory be to Thee!