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, 18 — 'ἐν αὐταῖς' — 'en autais' - in them; by them
. It is meant according to them
.
1 Timothy II, 8 — 'ἐν παντὶ τόπῳ' — 'en panti topo' - in every place; everywhere
. By meaning — the second variant.
1 Timothy II, 9 — 'ἐν καταστολῇ' — 'en katastole' - in apparel
. 'ἐν πλέγμασιν' - 'en plegmasin' - in braiding of hair; with braiding of hair
. By meaning the second variant is better, since it is more understandable.
1 Timothy II, 11 — 'ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ' — 'en hesykhia manthaneto en pase hypotage' - in quietness let her learn in full submission; in silence let her learn in full submission; with quietness let her learn in full submission
. Different variants of translation are possible, moreover in reality it is unclear who should be quiet here — the woman or the man who teaches her, as it may be spoken about that the man should be quiet, calm, gentle, also manifesting by this love, and the woman honour the man. One way or another, it is spoken about manifestation of love, and not limitation of someone.
1 Timothy II, 12 — 'ἐν ἡσυχίᾳ' — 'en hesykhia' - in quietness; in silence
. Here further is revealed the thought that quietness here is for manifestation of love, and not a way of limitation. The apostle's words are wrong to understand as a way of manifestation of restrictions, but as teaching in what is manifested mutual love of spouses — in gentleness, in non-anger. Because anger for the sake of teaching
helps little, and can even harm strongly.
1 Timothy II, 14 — 'ἐν παραβάσει' — 'en parabasei' - in transgression
.
1 Timothy II, 15 — 'ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης' - 'en pistei kai agape kai hagiasmo meta sophrosynes' - in faith, and love, and holiness with sobriety
. In what.
The Apostle Paul writes authoritatively, as a leader.
He excommunicated from the Church heretics who blasphemed God, and further commands regarding women that they should not preach during the service. He wrote about that also in another epistle. I wrote explanation (how it can be understood from his words and the faith of the Church) at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/04082023.html
About the need in prayer not to be angry, to forgive, is in the Sermon on the Mount (Matthew V-VI), also in other places of the Gospel.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/29112023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/07062023.html
Luke XV, 4 — 'ἐξ ὑμῶν' — 'ex hymon' - of you
. 'ἐξ αὐτῶν' - 'ex auton' - of them
. The preposition 'ek' in its form before the following vowel indicates here choice from a group. 'ἐν τῇ ἐρήμῳ' - 'en te eremo' - in the wilderness
. Where.
Luke XV, 6 — 'εἰς τὸν οἶκον' — 'eis ton oikon' - into the house
. Where to.
Luke XV, 7 — 'ἐν τῷ οὐρανῷ' — 'en to ourano' - in the heaven
. Where.
Jesus teaches the purpose of His Coming — to find and save sinners, having called them to repentance, having given them the necessary strength for that and having done other things that are necessary for that.
He uses parables, because this was widespread at that time, accessible for understanding in simplicity, but also in more deep meaning, has great depth and clarity, urges at least in a certain sense to agree.
About the parallel place to the first parable in the reading — about the lost and found sheep (Matthew XVIII, 12-14) see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
In general the parables are very eloquent, but figuratively it is also shown what the Lord does for the salvation of people — for example, a lighted lamp — an image both of God's teaching, and of the grace of the Holy Spirit, which calls to repentance and salvation, and enlightenment of mind and heart with the light of Christ's truth and so on.
Also the image of the Good Shepherd is a symbol of Christ Himself, through which it also entered into iconographic and liturgical traditions (there are such well-known icons, also in the vestments of clergy there are important elements which symbolise precisely Christ as the Shepherd).
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/15112023.html
Glory to Thee, our God, glory to Thee!