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, 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.
Divine Liturgy:
Colossians III, 17 — 'ἐν λόγῳ' - 'en logo' - in word; with word
. 'ἐν ἔργῳ' - 'en ergo' - in deed; with deed
. Both translation options are possible. 'ἐν ὀνόματι' - 'en onomati' - in the name; with the name
. Both translation options are possible; the first indicates that the faithful ought to act as those who belong to Christ, that is, to do according to God's will, and the second — that which gives strength and inspiration to do so.
Colossians III, 18 — 'ἐν κυρίῳ' - 'en kyrio' - in the Lord
. Here it points to the fact that such is the behaviour of those who are faithful in the Lord.
Colossians III, 20 — 'ἐν κυρίῳ' - 'en kyrio' - in the Lord
. Here it is said that the Son of God so manifested His good will, His pleasure (this is His good pleasure
), revealing an example of obedience to the Father, and gave us an example to follow His good will. When children are obedient to good parents, then they are like Christ.
Colossians III, 22 — 'ἐν ὀφθαλμοδουλίαις' - 'en ophthalmodouliais' - in service before eyes; in showy service; in service regarding human eyes; with service before eyes; with showy service
. In meaning, all translation options are possible, but they are all similar. 'ανθρωπαρεσκοι' - 'anthropareskoi' - one who is filled with the desire to please people
. 'ἐν ἁπλότητι καρδίας' - 'en haploteti kardias' - in sincerity of heart; in simplicity of heart; with sincerity of heart; with simplicity of heart
. All translation options are possible; together they show the general character of service.
Colossians III, 23 — 'ἐκ ψυχῆς' - 'ek psykhes' - from the soul
. That is, completely sincerely, as though it were not someone else's will, but your own. See more about this at the link:
https://oleksandr-zhabenko.github.io/en/Cup.html
Colossians III, 24 — 'ἀπὸ κυρίου' - 'apo kyriou' - from the Lord
. The preposition 'apo' indicates that this will be a gift from God.
Colossians IV, 1 — 'ἐν οὐρανῷ' - 'en ourano' - in heaven
. Where.
It is similar to the parallel passages in the Epistle to the Ephesians (Ephesians V, 22 — VI, 9) and the First Epistle of the Apostle Peter (1 Peter II, 18 - III, 7), about which I wrote earlier at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03022025.html
For more about the Apostolic reading, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/01112023.html
Luke IX, 44 — 'εἰς τὰ ὦτα' - 'eis ta ota' - into the ears
. A typical figurative turn of phrase, which means Listen!
. 'εἰς χεῖρας ἀνθρώπων' - 'eis kheiras anthropon' - into the hands of people
. Where it will be delivered.
Luke IX, 45 — 'ἀπ' αὐτῶν' - 'ap auton' - from them
. The preposition 'apo' in its form before the following vowel here indicates that this was completely incomprehensible to the disciples, fully, entirely.
Luke IX, 46 — 'ἐν αὐτοῖς' - 'en autois' - in them; among them
. Where, amongst whom.
Luke IX, 47 — 'παρ' ἑαυτῷ' - 'par heauto' - in the vicinity of Himself; near Himself
. Here the preposition 'para' in its form before the following vowel with the dative case. It points to Christ's closeness to people.
Luke IX, 48 — 'ἐν πᾶσιν ὑμῖν' - 'en pasin hymin' - in all of you; among all of you
. Where, amongst whom. I wrote with many details and important points on the theme of humility and greatness at the link and the others cited there:
https://oleksandr-zhabenko.github.io/en/commentaries/07082025.html
Jesus reveals to the disciples about His future Sufferings, Death and Resurrection, but they did not understand and were afraid to ask Him. An example of the fact that the Lord sometimes does that which will become necessary to people later, but they may not understand it; nevertheless, this does not stop the Lord. It is also important to say that lack of understanding may be a stage in development, for if people always understood everything, they would live quite differently. The apostles remembered their lack of understanding, and also the words of Jesus, and recalled them only after His Resurrection and believed. If they had understood, they would have been prepared for the events that awaited Jesus, and would have reacted differently, but the Lord permits them to know their weakness. It is important to see that understanding is precious, but if it is absent, then even then faith is needed.
The conclusion of the reading concerns the theme of people who do not walk with the disciples of Jesus
, that is, in modern language not of the Church
. A topical theme for many; I wrote about it at the link:
https://oleksandr-zhabenko.github.io/en/Hyper.html
I quote:
The Lord says that whoever is not against you is for you
, whoever does not gather is scattering
, whoever is not against us is for us
and similar passages (Luke IX, 49-50, Mark IX, 38-41, Matthew XII, 30 and others). He speaks about Himself, and generally speaking, from this such a thought follows that one cannot be neutral towards Christ Himself. This thought is known, that is, we can never be in the middle, for example, between God and the devil, or we cannot be between the Kingdom of God and hell; there is no intermediate, middle state; in reality, we shall never be in the middle. There is a certain temporary undefined state — the present time, while it is still not determined, but even so it is not final. Towards Christ we cannot be in the middle, neutral
, towards being with Him or against Him, being for Christ or against. If the apostles are with Christ, the Church is with Christ in this context, then these words of Christ can be applied to them. It is impossible to be neutral towards the Church in this sense. Christ is at the centre of the Universe, and all has, towards Him, relative to Him, its meaning and significance, and there is nothing that would have meaning without Him. Everything else, which is not directly with Christ in this context, is not at the centre of the structure of the universe, and towards it we can be neutral, can occupy some intermediate position.
When it comes to the relationships between the Church and the surrounding world, which does not pertain to the Church itself, that is, extra-ecclesiastical, then the apostles here enter into these words of Christ as His representatives, that is, essentially these words pertain to them; they stand at the centre of the structure of the world, and so one cannot be neutral towards them, cannot be in the middle; that is, ultimately, as one cannot serve two masters, and again in another place — a person will determine, will love someone and will serve that one — God or mammon. In such a context, a person cannot be (or people, or society) in the middle.
On the other hand, if it is a matter of relationships between Churches, which, for example, mutually recognise the Mysteries or have need for greater communion, then they cannot regard one another or themselves in the context that we are at the centre of the structure of the universe
, because precisely by virtue of these words they are not in such a context one relative to another at the centre of the structure of the universe.
I shall dwell on the word Whoever is not against you is for you
(Luke IX, 50). for
— the Greek hyper
(υπερ), which with the genitive case comes from above
, beyond
, can also mean reason, for what
. That is, these words can also be understood as (a field for cooperation, preaching, activity) for you
or again: your actions are for the purpose of bringing them to the knowledge of the truth
, you are sent for this to preach to those who are not against you
.
I shall add further that these same words can be understood differently again — whoever is not against you, in them I work beyond what I work in you
(beyond
not more
, but as an excess, similar to the well-known crumbs
). And yet again — whoever is not against you, they can often act
on your behalf, that is, their good will serve to spread the faith, and their number — for the universality of faith
. In all cases we see the multifaceted character of God's providence and care for the faithful and all others.
For more about the Gospel reading, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/18102023.html
Glory to Thee, our God, glory to Thee!