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.
Since tomorrow is a major feast day, today's ordinary readings are being moved to today, which is why there are two ordinary readings today. I'm presenting them in order — two readings from the Apostle and two from the Gospel.
Divine Liturgy:
Colossians IV, 11 — 'ἐκ περιτομῆς' - 'ek peritomes' - from circumcision
. That is, they are descended from the circumcised. 'εἰς τὴν βασιλείαν' - 'eis ten basileian' - for the Kingdom
. The preposition 'eis' here indicates purpose.
Colossians IV, 12 — 'ἐξ ὑμῶν' - 'ex hymon' - from you
. The preposition 'ek' in its form before the following vowel here indicates a selection from a group of people. 'ἐν ταῖς προσευχαῖς' - 'en tais proseukhais' - in high, spiritually-inspired prayers; with high, spiritually-inspired prayers
. Both translation options are possible. 'ἐν παντὶ θελήματι τοῦ θεοῦ' - 'en panti thelemati tou theou' - in all God's will; with all God's will
. Both translation options are possible, the first indicating that the Lord wishes us to be filled with goodness, whilst the second — that such filling is a filling with God's will, that is, its complete fulfilment.
Colossians IV, 13, 15 — 'ἐν Λαοδικίᾳ' - 'en Laodikia' - in Laodicea
. 'ἐν Ἱεραπόλει' - 'en Hierapolei' - in Hierapolis
. Where.
Colossians IV, 14 — 'Λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητὸς' - 'Loukas ho iatros ho agapetos' - Luke, the beloved physician
. The Apostle and Evangelist Luke is mentioned, my beloved saint.
Colossians IV, 16 — 'παρ' ὑμῖν' - 'par hymin' - in the vicinity of you
. The preposition 'para' in its form before the following vowel here with the dative case indicates that the reading was to be heard even by the illiterate, that is, reading allows the letter to be spread amongst the entire community of the faithful. 'ἐν τῇ Λαοδικέων ἐκκλησίᾳ' - 'en te Laodikoen ekklesia' - in the Church of the Laodiceans
. Where. 'ἐκ Λαοδικίας' - 'ek Laodikias' - from Laodicea
. The preposition 'ek' here indicates the place from which another letter comes. This verse clearly points to the existence of a related letter to the Laodiceans, which has not been preserved.
Colossians IV, 17 — 'ἐν κυρίῳ' - 'en kyrio' - in the Lord
. Here — as a servant of the Lord and executor of His will.
The Apostle Paul writes the concluding greetings in the letter and speaks of the intentions of himself and his co-workers with him, amongst whom Luke, the beloved physician
by profession and occupation, is mentioned. It is thought that Luke is so called not merely because he healed Paul and helped him, but also because of his faithfulness, since he did not abandon him even when all others had done so earlier (thus their friendship was tested).
For more on the Apostolic reading, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/18102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03112023.html
2 Corinthians V, 1 — 'οἰκοδομὴν ἐκ θεοῦ' - 'oikodomen ek theou' - an edification from God
. The preposition 'ek' indicates origin. That is, God will build
the Kingdom of God and in particular the resurrected bodies according to the wealth of His design. 'ἐν τοῖς οὐρανοῖς' - 'en tois ouranois' - in the heavens
.
2 Corinthians V, 2 — 'καὶ γὰρ ἐν τούτῳ' - 'kai gar en touto' - and indeed in this
. 'ἐξ οὐρανοῦ' - 'ex ouranou' - from heaven
. The preposition 'ek' in its form before the following vowel here indicates the origin, from where that desired dwelling comes.
2 Corinthians V, 3 — 'οὐ γυμνοὶ' — 'ou gymnoi' — not clothed (only) in undergarments, underclothing
. The Apostle figuratively compares the resurrected bodies of those who do not enter the Kingdom of God to undergarments
, that is, here — basic clothing, which is not truly an adornment and is not intended to be final, conclusive and all that is present
. Union with God clothes
a person in different garments — better and designed by God.
2 Corinthians V, 4 — 'ἐν τῷ σκήνει' - 'en to skenei' - in this tabernacle
. 'ὑπὸ τῆς ζωῆς' - 'hypo tes zoes' - by life (meaning eternal, from God)
. The preposition 'hypo' here with the genitive case indicates the passive state was eaten
and the fact that the life will consume the mortal
. See the parallel with the sacrifice of Elijah at the link below. It is a matter of the capacity of a weak body to decompose, deteriorate, worsen — all of these will be as it were consumed
by the life that will fill the bodies. Perhaps here both possible thoughts are combined. A person who suffered for Christ will be filled with life that energetically consumes
destruction and wounds; thus the glory of the martyrs will be greater. Also here one can see a parallel with Communion — the faithful consume the Body and Blood of Christ; in the resurrection, life consumes
their wounds and corruption. A kind of Divine justice!
2 Corinthians V, 5 — 'εἰς αὐτὸ τοῦτο' - 'eis auto touto' - precisely for this
. The preposition 'eis' here indicates purpose, the final end as a point of movement.
2 Corinthians V, 6 — 'ἐν τῷ σώματι' - 'en to somati' - in the body
. That is, having the present body, in its state. 'ἐκδημοῦμεν ἀπὸ τοῦ κυρίου' - 'ekdemoumen apo tou kyriou' - we are absent from the home of the Lord
. The preposition 'apo' here (compare with the following) means that our bodies are now entirely, wholly dissimilar to God. Paul means that our present bodies are not as they are designed by God, they are as it were a second temporary building
where people live awaiting the true edification — from God. It is important to note that resurrected bodies and life in the Kingdom of God may go beyond the limitation of space, since it is a matter of God's energetic edification, not merely matter in an altered state.
2 Corinthians V, 8 — 'ἐκδημῆσαι ἐκ τοῦ σώματος' - 'ekdemesai ek tou somatos' - to depart from the body
. The preposition 'ek' here indicates departure from the body of the present age, but not its complete abandonment. The meaning is not to rid oneself of the body, but to have its mortal characteristics consumed by the life from God. See also:
https://www.instagram.com/p/C8AN3CfikTS/
The Apostle Paul figuratively speaks of the body after resurrection and clothing into incorruptibility
as a edification from God. A very profound passage, yet at the same time extraordinarily figurative.
The present life in the earthly body the Apostle compares to life in the resurrected body (full life with God) as absence or journey — whilst we live in the present body, we journey, we are not at home
with regard to resurrection in God. And this latter causes a great longing in the faithful to be with God.
It is precisely the clothing into incorruptibility
(in the immediate aftermath of resurrection, but after it) that Paul here describes as life will consume, swallow, engulf the mortal
(as if food or drink).
Here he speaks of the same thing, but in quite a different way — through the earnest (that which is given in advance to establish trust, trusting relationships, incompletely, partially) of the Spirit
. One may also recall on this theme the sacrifice of the prophet Elijah, about which I wrote more at the link:
https://oleksandr-zhabenko.github.io/en/Elias.html
For more on the Apostolic reading, see the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/23112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/04112023.html
https://oleksandr-zhabenko.github.io/en/Elias.html
https://www.instagram.com/p/C8AN3CfikTS/
For more on the Gospel reading, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/11102023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24062023.html
Luke VII, 1 — 'εἰς τὰς ἀκοὰς' - 'eis tas akoas' - into the hearing; for the hearing
. It indicates the purpose for which Christ spoke. 'εἰς Καφαρναούμ' - 'eis Kapharnaoum' - to Capernaum
. Where to.
Luke VII, 6 — 'ὑπὸ τὴν στέγην μου' - 'hypo ten stegen mou' - under my roof
. Here the preposition 'hypo' with the accusative.
Luke VII, 8 — 'ὑπὸ ἐξουσίαν' - 'hypo exousian' - under authority
. 'ὑπ' ἐμαυτὸν' - 'hyp emauton' - under myself
. Here the preposition 'hypo' with the accusative. I wrote earlier regarding the parallel passage in Matthew:
https://oleksandr-zhabenko.github.io/en/commentaries/21072024.html
The accusative with the preposition 'hypo' or its form before a vowel 'hyp' indicates here subordination, and more precisely in the context of the centurion's words — a certain functional accordance regardless of desires
. Let me explain this latter statement in greater detail. The centurion under authority
— means that he carries out part of the functions of authority, particularly protection and control, whilst the higher meanings of human existence, for example, freedom, are not revealed here. Similarly, with respect to the soldiers of the centurion — they carry out his orders, thereby executing his functions to a certain degree; the higher meanings of human existence are also not shown here. This very thing is the reason for the centurion's humility. In fact, he means that he recognises it an honour to receive Jesus into himself, and recognises that his life does not proceed in the higher meanings of human existence. And Jesus in his eyes is He Who came for their sake.
Luke VII, 9 — 'ἐν τῷ Ἰσραὴλ' - 'en to Israel' - in Israel
. Where.
Luke VII, 10 — 'εἰς τὸν οἶκον' - 'eis ton oikon' - into the house
. Where to.
For more on the Gospel reading, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/21102023.html
Glory to Thee, our God, glory to Thee!