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.
Liturgy:
1 Timothy I, 12 — 'εἰς διακονίαν' — 'eis diakonian' - for ministry
. The preposition 'eis' here indicates the purpose of the action.
1 Timothy I, 13 — 'ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ' — 'agnoon epoiesa en apistia' - ignorant I did it in unbelief; not having knowledge I did it in unbelief; not knowing I did it with unbelief
. Different variants of translation are possible, which here complement one another. I will draw attention that here it is completely obvious that 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 which are in Jesus Christ
.
The Apostle Paul testifies that the Law of Moses is good if it is used correctly — first of all for the 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 before in ignorance even a persecutor.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28112023.html
Luke XIV, 28 — 'Τίς γὰρ ἐξ ὑμῶν' — 'Tis gar ex hymon' - For who of you
. The preposition 'ek' in its form before the following 'hy' indicates choice among a group. 'εἰς ἀπαρτισμόν' - 'eis apartismon' - into completion; for completion
.
Luke XIV, 31 — 'εἰς πόλεμον' — 'eis polemon' - into war; for war
. The preposition 'eis' indicates here entering into the state of war, inclusion in war. 'ἐν δέκα' - 'en deka' - in ten; with ten
. Here it is spoken about sufficiency of strength
— strength appears as surrounding by army, by ten thousand. It speaks about what possibilities each person has and how many — ten thousand are always available if a person masters them, like a king. In the strength of ten thousand
— whereas instead the enemy with twenty thousand
— the enemy here does not master natural forces, but turns
them together with himself to struggle.
Luke XIV, 33 — 'ἐξ ὑμῶν' — 'ex hymon' - of you
. The preposition 'ek' in its form before the following 'hy' indicates choice among a group.
Luke XIV, 34 — 'ἐν τίνι' — 'en tini' - in what; with what
. By meaning the second variant of translation is better.
Luke XIV, 35 — 'εἰς γῆν' — 'eis gen' - into earth; to earth
. 'εἰς κοπρίαν' - 'eis koprian' - into manure; to manure
. Here both variants are possible, moreover the first indicates the direction of throwing away, that is, where to throw away, and the second — to what such salt will be likened, with what it will be mixed.
About verses 26-27 see regarding the parallel place in Matthew (Matthew X, 37) at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22072023.html
About verse 27 see also regarding Galatians VI, 14 at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/07092025.html
The parables about building and about the king are a particular transmission of Luke. The meaning of both parables is that it is necessary to follow Christ to the end, it is wrong to stop and say: No, further I will not go
. Also they teach awareness, conscious acceptance of Christ. The parable about salt teaches to preserve that which is characteristic and important for the faithful, for Christians.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/14112023.html
Glory to Thee, our God, glory to Thee!