Commentary for (Luke VI, 17-23; 1 Timothy IV, 4-8, 16; Galatians III, 8-12; Luke XVI, 15-18; XVII, 1-4; Luke IX, 57-62; Galatians V, 22-VI, 2; Matthew XI, 27-30)

Oleksandr Zhabenko 🇬🇧
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.

Since tomorrow is a great feast, tomorrow's readings are transferred to today, which is why I provide both sequentially.

Matins:
(Luke VI, 17-23)
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html

Liturgy:
(1 Timothy IV, 4-8, 16)
The Apostle Paul writes that one can eat various food, as in other places, and further gives instructions to bishops and clergy. In those times there were few books, it was possible to learn less, therefore Paul advises first and most to exercise in godliness, that is, in good works. He does not neglect the bodily, but urges to greater and constant diligence regarding the soul and God. It is not always possible to physically develop the body, but it is always possible to exercise in spiritual development and life in God.

More about the reading from the Apostle see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/01122023.html

(Galatians III, 8-12)
Galatians III, 8 — 'ἐκ πίστεως δικαιοῖ τὰ ἔθνη' — 'ek pisteos dikaioi ta ethne' - from faith will justify the nations; from faith will justify the Gentiles. Different variants of translation are possible. The preposition 'ek' indicates what will become the cause and source of justification. 'ἐν σοὶ πάντα τὰ ἔθνη' - 'en soi panta ta ethne' - in you all nations; with you all nations. Rather the first variant, since Abraham was not the Redeemer and Saviour, but Him is Jesus Christ, the Descendant, and at the same time the Root of Abraham, seeing Whom he was strengthened in faith.

Galatians III, 9, 11, 12 — 'ἐκ πίστεως' — 'ek pisteos' - from faith. The preposition 'ek' indicates the significance of faith.

Galatians III, 10 — 'ἐξ ἔργων νόμου' — 'ex ergon nomou' - from works of the Law. The preposition 'ek' in its form before the following vowel indicates what is substantial in their faith and piety. 'ὑπὸ κατάραν' - 'hypo kataran' - under a curse (here rather in time, that is still under the action of the curse, still not redeemed). The preposition 'hypo' is here with the accusative. 'ἐν τῷ βιβλίῳ τοῦ νόμου' - 'en to biblio tou nomou' - in the book of the Law.

Galatians III, 11 — 'ἐν νόμῳ' — 'en nomo' - by the Law. 'παρὰ τῷ θεῷ' - 'para to theo' - in the vicinity of God. The preposition 'para' here with the dative case, indicates that works of the Law in God's vicinity do not save a person, that is, the rites of the Law of Moses pale before God and themselves do not save a person.

Galatians III, 12 — 'ἐν αὐτοῖς' — 'en autois' - in them; with them. Both variants of translation are possible.

About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/02122023.html

(Luke XVI, 15-18; XVII, 1-4)
Luke XVI, 15 — 'ἐν ἀνθρώποις' — 'en anthropois' - in people; among people. Among whom.

Luke XVI, 16 — 'ἀπὸ τότε' — 'apo tote' - from then; since then. The preposition 'apo' indicates here the beginning of the time count. Common expression. 'εἰς αὐτὴν' - 'eis auten' - into it. Where to.

Luke XVI, 18 — 'ἀπὸ ἀνδρὸς' — 'apo andros' - from the husband. The preposition 'apo' emphasises divorce.

Luke XVII, 2 — 'εἰς τὴν θάλασσαν' — 'eis ten thalassan' - into the sea. Where to.

Luke XVII, 4 — 'εἰς σὲ' — 'eis se' - against you. The preposition 'eis' here can emphasise that the sin of the brother touched.

Luke briefly presents at once several teachings of Jesus, about which in Matthew there is more.

About the parallel place to verse 15 — Matthew XXIII, 28 — see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19082025.html
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042025.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/15082023.html

About the parallel place to verse 16 — Matthew XI, 12 — see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18052023.html

About the parallel place to verse 17 — Matthew V, 18 — see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24052023.html

About the parallel places to verse 18 — Matthew V, 32, XIX, 9 — see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18082023.html

About the parallel places to the reading from chapter XVII — Matthew XVII, 6, 15, 21 and Mark IX, 42 — see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/31072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/05062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01082023.html

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17112023.html

(Luke IX, 57-62)
Luke IX, 57 — 'ἐν τῇ ὁδῷ' — 'en te hodo' - on the road. Where and when.

Luke IX, 61 — 'εἰς τὸν οἶκόν' — 'eis ton oikon' - into the house. By meaning — household members.

Luke IX, 62 — 'εἰς τὰ ὀπίσω' — 'eis ta opiso' - to what is behind. That is back.

About the parallel place to verses 57-60 (Matthew VIII, 19-22) see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/01072023.html

Verses 61-62 are similar in meaning to the previous ones, Christ says that it is necessary to have decisiveness and irreversibility, finality in the decision regarding following Christ. Otherwise a person is not constant in their aspiration, therefore they are not reliable in that they will enter the Kingdom of God in the Gospel understanding, about which I wrote earlier several times — already in this life will consciously be able to live and fulfil God's will.

There exists an apparent parallel with 1 (3) Kings XIX, 20, where Elisha asked, before becoming a disciple and later successor of Elijah, to say goodbye to his father. Elijah allowed, but Jesus is Greater than Elijah. The calling of Christians to follow Christ is even more weighty than the calling to become a disciple of the great prophet Elijah.

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/18112023.html

To the Venerable Sabbas the Sanctified:
(Galatians V, 22-VI, 2; Matthew XI, 27-30)
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03072025.html
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://oleksandr-zhabenko.github.io/en/commentaries/08022024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/29062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18072024.html

Glory to Thee, our God, glory to Thee!