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 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 ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ' - 'eis ergasian akatharsias pases en pleonexia' - for the practice of all uncleanness in greediness
. For what and in what.
Ephesians IV, 21 — 'ἐν αὐτῷ' - 'en auto' - in Him; with Him
. Both translation variants are possible, the first emphasises that Jesus is an Example for teaching, and the second — that He Himself teaches the faithful. 'ἐν τῷ Ἰησοῦ' - 'en to Iesou' - in Jesus
.
Ephesians IV, 24 — 'ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας' - 'en dikaiosyne kai hosioteti tes aletheias' - in righteousness and holiness of truth; with righteousness and holiness of truth
. Rather the first, although the second variant is also possible. The first speaks of the fact that a person is created, develops, living righteously and holily, and in the second it is spoken of the fact that a person is called to righteousness and holiness, for they are created in such correspondence with righteousness and holiness. In both cases it is spoken of the calling of a person to righteousness and holiness, for this leads to their creation and life, to quickening
, which God does.
Paul again speaks already about each Christian / each Christian woman in particular and about personal piety, using the visual image of putting on and taking off clothing.
The image is visual, but requires deepening to be correctly understood. As a basis one needs to take the fact that the Incarnation of the Son of God is also compared in Scripture with His putting on — the Lord reigns, He is clothed with majesty, the Lord is clothed with strength and girded Himself
(Psalm XCII, 1). Here under majesty
and strength
is named the human nature of the Incarnate Son of God, one can even compare the soul with majesty, and the body — with strength.
About renewal by the spirit of the mind it is well written at the link:
https://www.instagram.com/p/B70LlI9ANWN/
Considering all this one can see that Paul means constant renewal of a person's life according to God's grace and what the Lord conceived regarding human nature. It is not meant some acting, a mask in the form of piety, which hides the true essence of a person's life, but it is spoken of complete renewal of all of a person's life according to God's will by the gifts of grace in God.
A person cannot by themselves, only by their own powers become holy, but also God will not transfigure a person without their active participation, therefore cooperation, synergy of God and person is needed in all this.
In fact here is clearly seen also a call, calling to the general holiness of all the faithful. Yes, indeed, we are all called to become and be holy and righteous through the Lord Jesus Christ.
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/29092023.html
Mark XII, 1 — 'ἐν παραβολαῖς λαλεῖν' - 'en parabolais lalein' - in parables to speak; with parables to speak
. Both variants are possible, which complement one another.
Mark XII, 2 — 'παρὰ τῶν γεωργῶν' - 'para ton georgon' - from beside the farmers (vinedressers)
. The preposition 'para' here with genitive case, the same construction is used regarding the proceeding of the Holy Spirit from the Father, regarding the human nature of Jesus Christ, here indicates that these are correct actions of the owner. See more about this at the link:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
'ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος' — 'apo ton karpon tou ampelonos' - from the fruits of the vineyard
. The preposition 'apo' indicates here that the owner wanted only to take some part of their fruits, that is, acted entirely as an investor.
Mark XII, 10 — 'ἐγενήθη εἰς κεφαλὴν γωνίας' - 'egenethe eis kephalen gonias' - became the cornerstone
. The preposition 'eis' indicates here transformation.
Mark XII, 11 — 'παρὰ κυρίου' - 'para kyriou' - from beside the Lord
. The preposition 'para' here with genitive case, the same construction is used regarding the proceeding of the Holy Spirit from the Father, regarding the human nature of Jesus Christ, here indicates that the suffering of the Son of God is foreseen by God for salvation, similar to His glorification after the Resurrection. See more about this at the link:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
'ἐν ὀφθαλμοῖς' — 'en ophthalmois' - in eyes
.
The quotation about the cornerstone in particular is in the prophet Isaiah XXVIII, 16 and Psalm CXVII, 22. I wrote earlier about the context of the prophecy in Isaiah:
https://oleksandr-zhabenko.github.io/en/commentaries/27032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/11042024.html
I will add that it is known that this parable is about the Israelite elders and their followers, who persecuted many prophets and reached even Deicide — crucified Jesus Christ, the Son of God. The servants and son in the parable — depict the prophets and Jesus.
Although the parable itself concerns precisely the elders of the Israelite people and their followers, it is a warning for all, for similar temptations arose also in later times, for example, many followers of Jesus Christ were also persecuted. The parable warns all from this, and also testifies that the Lord is a Righteous Judge.
Also it is seen what motivated people to persecute God's faithful and Christ Himself — the desire to appropriate God's for themselves, this is in fact a synonym of pride. From pride proceed many other sins, and pride itself became the primary cause of the fall, therefore the Lord teaches not to be proud, but to follow the humble.
See about the reading from the Gospel at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03092023.html
To the Hieromartyrs Dionysius the Areopagite, Bishop of Athens, Rusticus, Presbyter, and Eleutherius, Deacon:
Acts XVII, 16 — 'Ἐν δὲ ταῖς Ἀθήναις' - 'en de tais Athenais' - and in Athens
. Where. 'ἐν αὐτῷ' - 'en auto' - in him
. In whom.
Acts XVII, 17 — 'ἐν τῇ συναγωγῇ' - 'en te synagoge' - in the synagogue
. Where. 'ἐν τῇ ἀγορᾷ' - 'en te agora' - in the agora; in the place of city trade and resolution of affairs
. Where.
Acts XVII, 19 — 'αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή' - 'aute he hypo sou laloumene didakhe' - this teaching which you speak
. In English it is difficult to translate close grammatically to the original, literally: this spoken by you teaching
. The preposition 'hypo' here with genitive case and indicates the passive voice of the participle spoken
(translated as which you speak
).
Acts XVII, 20 — 'εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν' - 'eisphereis eis tas akoas hemon' - you bring into our ears
. The same word as in the Lord's Prayer lead us not into temptation/trial
. See more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
Here is meant — what teaching you propose to us, with which you acquaint us (in a similar sense to to bring a proposal for consideration
). The preposition 'eis' indicates here where the words of the apostle Paul are directed.
Acts XVII, 21 — 'εἰς οὐδὲν ἕτερον' - 'eis ouden heteron' - for something else; on something else
. The preposition 'eis' indicates here the purpose and desired result of the actions of these people.
Acts XVII, 22 — 'ἐν μέσῳ τοῦ Ἀρίου πάγου' - 'en meso tou Ariou pagou' - in the midst of the Areopagus
. Where. The preposition enters into a common expression.
Acts XVII, 23 — 'ἐν ᾧ' - 'en ho' - in which; where
. Common expression.
Acts XVII, 24 — 'τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ' - 'ton kosmon kai panta ta en auto' - the world and all that is in it
. What and where. 'οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ' - 'ouk en kheiropoietois naois katoikei' - does not dwell in handmade sanctuaries
. Where. It is important to note that here is used not the word temple
, for example, the Jerusalem one, but sanctuary, shrine, temple in the broad understanding
.
Acts XVII, 25 — 'οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος' - 'oude hypo kheiron anthropinon theraeuetai prosdeomenos tinos' - nor of any care (tending,
healing, ministry) (done) by human hands does He want more
. That is, it is spoken of the fact that not people care for and tend God, but He — people. The preposition 'hypo' here with genitive case and indicates by what that care is done, which God does not need.
Acts XVII, 26 — 'ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς' - 'epoiesen te ex henos pan ethnos anthropon katoikein epi pantos prosopou tes ges' - and He made from one all the human nation that dwells on the face (surface) of the earth; He made both from one all the human nation that dwells on the face of the earth
. Here both translation variants are possible. The first indicates the direct descent of people who lived on the then known territory from the one Adam, and the second — from the one Adam through Eve. Also it is important to note the singular of human nation
— all people are one nation
, that is, humanity. About the creation of man and other questions see in detail at the links:
https://www.instagram.com/p/C8AN3CfikTS/
https://www.instagram.com/p/C8K6h5NsWNE/
https://oleksandr-zhabenko.github.io/en/commentaries/05032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24032025.html
Acts XVII, 27 — 'οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα' - 'ou makran apo henos hekastou hemon hyparkhonta' - not far from one each of us exists
. The preposition 'apo' indicates here that it is spoken of distance.
Acts XVII, 28 — 'ἐν αὐτῷ' - 'en auto' - in Him
. In Him we live, for He gives life; we move — for He created space, time, forms of movement of matter and all similar things, gives strength and other things; we exist — for thanks to Him we do not pass into non-being, but are such that we exist. One can see here also transitions and interweaving of the most diverse forms and spheres of existence of people — of each person in particular, groups and all humanity, as also all other creation.
Acts XVII, 31 — 'ἐν ᾗ' - 'en he' - in which
. When. 'ἐν δικαιοσύνῃ ἐν ἀνδρὶ' - 'en dikaiosyne en andri' - in righteousness with Man; by righteousness — with Man
. Both translation variants are possible, the first emphasises the righteousness of the Father, and the second — the righteousness of the Son. 'ἐκ νεκρῶν' - 'ek nekron' - from the dead
. The preposition 'ek' indicates here from where Christ's transition occurred — from the dead to the living.
Acts XVII, 33 — 'ἐκ μέσου αὐτῶν' - 'ek mesou auton' - from among them
. From where. Common expression.
Acts XVII, 34 — 'ἐν οἷς' - 'en hois' - among whom
.
In Athens Paul preaches and mentions the piety of the Athenians, in whom there was an altar to the Unknown God, and Paul says that it is precisely Him he preaches (such a missionary approach, one can say) (Acts XVII, 22-31). Why did Paul not characterise the sacrifices on that altar as idolatry, as sacrifices to demons, whereas sacrifices of pagans to idols — are sacrifices to demons? What is the difference?
This is not an entirely clear question, but one can see the following. First, before pagans began to offer sacrifices to idols, they either were witnesses of unusual phenomena, which they understood as gods, or they invented those gods for various reasons. In both these cases the idols were a direct consequence of deception. And deception proceeds from the evil one, who is the father of falsehood and deception.
When however people offered sacrifices on the altar to the Unknown God, this was as a result of… truth. That truth, that they lacked something in paganism, they sought the true God. That truth, that they did not know Him and modestly acknowledged this. That truth, that this was a manifestation of their true piety (in this Unknown God they had to believe, if, knowing nothing about Him, they nevertheless built Him an altar, acknowledging their ignorance). And therefore, since the Source of truth is the True God, this altar was — to Him. But faith in the Unknown God is weak by virtue of the fact that they did not know how precisely correctly to believe in Him and how important this is.
In the reading is directly mentioned Saint Dionysius the Areopagite and his conversion, therefore this passage is read.
See about the reading from the Apostle also at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/23052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/11062024.html
About the reading from the Gospel it is well explained at the link, in particular there is an important thought regarding righteous people:
https://oleksandr-zhabenko.github.io/en/commentaries/18072025.html
Glory be to Thee, our God, glory be to Thee!