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.
Matins:
More about the reading from the Gospel, see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/11052025.html
Liturgy:
Romans VI, 18, 22 — 'ἀπὸ τῆς ἁμαρτίας' - 'apo tes hamartias' - from sin
. The preposition 'apo' emphasises distancing from sin, leaving sin.
Romans VI, 19, 22 — 'εἰς τὴν ἀνομίαν' - 'eis ten anomian' - for lawlessness
. 'εἰς ἁγιασμόν' - 'eis agiasmon' - for (to) sanctification
. Here the preposition 'eis' means purpose, and also the answer to the question For what?
.
Romans VI, 23 — 'ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν' - 'en CHrito Iesou to kyrio hemon' - in Jesus Christ, our Lord
. That is, eternal life, which was revealed in Christ, of which He is the Source.
More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21072024.html
Matthew VIII, 5 — 'εἰς Καφαρναοὺμ' - 'eis Kapharnaoum' - to Capernaum
(into Capernaum). Where to.
Matthew VIII, 6 — 'ἐν τῇ οἰκίᾳ' - 'en to oikia' - in the house
. Where.
Matthew VIII, 8 — 'ὑπὸ τὴν στέγην' - 'hypo ten stegen' - under the roof
. The preposition 'hypo' here with the accusative.
Matthew VIII, 9 — 'ὑπὸ ἐξουσίαν' - 'hypo exousian' - under authority
. 'ὑπ' ἐμαυτὸν στρατιώτας' - 'hyp emauton stratiotas' - under myself soldiers
. In verse 9 the accusative with the preposition 'hypo' or its form before a vowel 'hyp' is used, which indicates here subordination, and more precisely in the context of the centurion's words — a certain functional coordination regardless of desires
. I will explain the last statement in more detail. The centurion under authority
— means that he performs part of the functions of authority, in particular protection and control, whilst higher senses of human existence, for example, freedom, are not revealed here. The same also applies to the centurion's soldiers — they carry out his orders, implementing to a certain degree his functions, higher senses of people's existence are also not shown here. This is precisely the reason for the centurion's humility. Actually, he means that he recognises the honour of receiving Jesus to himself, and recognises that his life does not pass in the higher senses of human existence. And Jesus in his eyes is the One Who came for their sake.
Matthew VIII, 10 — 'οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον' - 'oude en to Israel tosauten pistin heuron' - not even in Israel have (I) found such great faith
. Where.
Matthew VIII, 11 — 'ἀπὸ ἀνατολῶν καὶ δυσμῶν' - 'apo anatolon kai dysmon' - from east and west; from east and west
. The preposition 'apo' indicates here that these people will leave their lands — judging from everything they will be converted or will appear not such
as the surrounding pagans and unbelieving people. A parallel to the prophecies that are read in Great Lent and before it. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/28022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/20032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html
'ἐν τῇ βασιλείᾳ τῶν οὐρανῶν' — 'en te basileia ton ouranon' - in the Kingdom of Heaven
. Where.
Matthew VIII, 12 — 'εἰς τὸ σκότος τὸ ἐξώτερον' - 'eis to skotos to exoteron' - into the outer darkness
. That is, into the space and state outside the Kingdom of God, alienation from God, from Light and Life.
Matthew VIII, 13 — 'ἐν τῇ ὥρᾳ ἐκείνῃ' - 'en te hora ekeine' - in that hour
. Then, at that very time.
About the faith of the Roman centurion and the healing of his sick servant.
This place is well known, I will only emphasise certain important moments.
Jesus was amazed
— here one can translate differently, there will be theological nuances regarding interpretation — for example, if we translate was amazed
, then it is about human feeling, because as God He knows everything and is not amazed; if we translate was delighted
, became much more lively
, then God is also extraordinarily gladdened by particular human virtues — and then these are both Divine and human feelings (in the dimension of natures) — in general this is the feeling of the Son of God as a result of the hypostatic unity of two natures in Him (His human feelings — are also His personal feelings).
Sons of the Kingdom
— Jews, in general those who know the Law, Scripture, who are taught in that. It is not about all, but about the fact that (surprisingly) there will be such among them.
Such great faith
— we would say that the centurion first showed faith, and then — humility, when he did not consider himself worthy, but the Lord generally says faith
. Why so? Because the centurion's humility comes from his faith, is an organic continuation and component of his faith, and the Lord looks at the heart and at the essence of the matter, therefore speaks about faith.
In Israel
— among those whom Christ saw during preaching. One can say that the case with the centurion is similar to Jesus's praise of John the Baptist. It is not about comparing both people whom the Lord glorifies, but about the particular honour that is shown by Him to both. The Apostle Paul (at least about the saved) says: And each one will have praise from God
(1 Corinthians IV, 5), — that is, the Lord can endow with particular gifts and praises as many as He wishes, one can say in the language of mathematics, here is a non-linear structure, these gifts differ among themselves, they are difficult (and probably, not necessary) to compare, but one needs to rejoice in all of them.
More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21072024.html
Glory be to Thee, our God, glory be to Thee!