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.
Liturgy:
Romans XI, 14 — 'σώσω τινὰς ἐξ αὐτῶν' - 'soso tinas ex auton' - I might save some of them
. The preposition 'ek' in its form before the following vowel indicates here that it concerns representatives of those people, the Jews. Here the apostle wants to evoke in the Jews a desire to become faithful in Christ, similarly as the Gentiles had already become such earlier, who converted after Paul's preaching. In fact, in modern language we would rather say that Paul here advertises
Christianity, is a marketologist and PR-manager. But it is also worth noting the ambiguity of the concept of jealousy
. The tenth commandment forbids coveting what belongs to neighbours. That is, in fact, it forbids envying, that is, desiring to appropriate to oneself something that is not one's own. But here there is a substantial difference — special relationships with God and salvation are not something foreign
, alien
to the Jews, since they are descendants of Abraham according to the flesh and the Chosen people. That is, the apostle Paul wants to evoke not a desire for something that the converted Gentiles have and the Jews do not have, but a natural desire for one's own
for the Jews — salvation and God. One could say that this is not jealousy, but zeal, but regarding zeal there are observations of no less weight. Zeal means that a person considers something their own and especially cares about it, also so that it continues to be theirs
. But salvation and God are not purely Jewish
, about which the apostle Paul writes much here. Therefore he does not use the word zeal
either. One can see that he wants to evoke a desire for common good for all. Actually, from here one can see God's design, intention, why a person has feelings of jealousy and zeal — to evoke a desire for common good. The Fall damaged these feelings, as well as others, but here we see their divine meaning.
Romans XI, 15 — 'ζωὴ ἐκ νεκρῶν' - 'zoe ek nekron' - life from the dead
. An expression that served as a parallel to the Paschal words of greeting and faith. The preposition 'ek' here indicates the initial state of death and transition from it to the opposite state — to life. Not that life comes from death, but that people will pass from death to life
.
Romans XI, 17 — 'ἐνεκεντρίσθης ἐν αὐτοῖς' - 'enekentristhes en autois' - you were grafted in among them; you were grafted in amongst them
. Where.
About the fear of God see at the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
Romans XI, 24 — 'σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον' - 'sy ek tes kata physin exekopes agrielaiou kai para physin enekentristhes eis kallielaion' - here a more precise translation would be you according to nature were cut off from the wild olive tree and to the proximity with nature grafted into (in) the good olive tree
. 'para' here with accusative, which is precisely here appropriately translated as to the proximity with
. Nature
in this verse is connected with life and values, with character of behaviour, way of thoughts, feelings, generally the life of people, describing all this generally and in one word. The meaning of this is that the former Gentiles, and now Christians, through Christ distanced themselves and left paganism and its life, and became Christians with their life. They proved to be close to Christ, and not to paganism.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27062025.html
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/29062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18072024.html
Matthew XI, 27 — 'Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου' - 'panta moi paredothe hypo tou patros mou' - all things are delivered to Me by My Father
. The preposition 'hypo' here with genitive case and indicates here the passive state delivered
. It must be said that if a person knows the Son of God with love, then by this they become like the Father, Who knows and loves the Son, Who sent Him into the world. A person can accept the Son who, like the Father, loves Him, also they accept God's design regarding the salvation of people and other similar things. And this means that they are similar to the Father in this, and this is possible only if the Father gives this to them. See more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/04052023.html
Matthew XI, 29 — 'μάθετε ἀπ' ἐμοῦ' - 'mathete ap emou' - learn from Me
. The use of the preposition 'apo' in its form 'ap' before the vowel of the next word indicates individual peculiarities of the faithful in fulfilling this commandment. Christ does not call everyone literally to come to bodily crucifixion, for example, but each faithful person must in their case learn, in their place, in their circumstances, according to their possibilities, according to their personality, individuality, etc. In this sense all the faithful are not completely similar to Christ, separated
in this age from Him without sin (hence the preposition), but according to His foresight, calling and permission, for the diversity of ministries and general wealth and good.
Matthew XI, 30 — My yoke is good, useful, dear, light, and My burden is light
— a more literal translation. Regarding these words (which are obviously an oxymoron) there is also a work at the links:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
See also the parallel place in James I, 19-27:
https://oleksandr-zhabenko.github.io/en/commentaries/08022024.html
There looking into the perfect law of liberty
— having bent down, gazing
— that is, constantly remembering and applying certain efforts to fulfil. See:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
It is important to perceive these words completely, with all one's heart. Otherwise it will seem that they are not quite correct.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18072024.html
Glory be to Thee, our God, glory be to Thee!