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 V, 2 — 'ἐν πάσῃ ἁγνείᾳ' — 'en pase agneia' - in all purity; with all purity
. Rather the first variant, since it is unclear what the second would mean.
1 Timothy V, 10 — 'ἐν ἔργοις καλοῖς' — 'en ergois kalois' - in good (beautiful) deeds; with good (beautiful) deeds
. Both variants of translation are possible, the first indicates that there should be testimony about her good deeds, and the second — that the deeds themselves testify about the person.
The Apostle Paul teaches and reminds Timothy (as a bishop and apostle, his disciple) how to relate to different people who need a certain special attitude (individual approach). It could be thought that to a certain degree the named groups may be more sensitive to all that about which Paul writes, and therefore the reminder is appropriate.
Lists
— the Church kept a certain record, since it helped those in constant need. Those who needed constant help (and elderly widows often were among that number) were entered in lists. Paul teaches the discernment of a leader.
Also he teaches to care for one's own (close people), and especially for relatives.
Also he speaks about that the desire to live in luxury, entertainments and the like, that is, frivolously, thoughtlessly, leads to spiritual death (first of all conscience and consciousness suffer).
As in another place, Paul advises widows not to marry a second time (this is the apostle's advice), although this is permitted. See about that more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21072023.html
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/08012024.html
Luke XVII, 20 — 'ὑπὸ τῶν Φαρισαίων' — 'hypo ton Pharisaion' - by the Pharisees
. The preposition 'hypo' here with the genitive case, indicates the passive state of the participle being questioned
, also indicates indirectly that the question was condescending and somewhat resembled an interrogation. 'μετὰ παρατηρήσεως' - 'meta paratereseos' - with observation; with visible signs
. Researchers emphasise here that it is spoken about observation, such, for example, as for symptoms in a sick person or in an astronomer for the sky. This is specially organised activity to notice these or those signs. But the meaning of the fullness of the Kingdom, when it has already fully come, is that no one will have any doubts about this, therefore no research will be needed. And if to speak about manifestations of God's grace and salvation in people now, then better is not to observe the righteous and saints, but to be in communion, community with them, with Christ and the Holy Spirit, with the Church.
Luke XVII, 21 — 'ἐντὸς ὑμῶν' - 'entos hymon' - within you; among you
. Both variants of translation are possible. The first emphasises the personal dimension for each person, and the second — the community, ecclesiastical.
Luke XVII, 24 — 'ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν ὑπ' οὐρανὸν' — 'ek tes hypo ton ouranon eis ten hyp ouranon' - from (one place) under the sky to (one, possibly another place) under the sky
. That is under heaven
, but in a wide range, on a large scale. Earlier I also noted that these words indicate that all will be witnesses, if anyone has doubt, then this certainly is not the Kingdom of God which has fully come. 'ἐν τῇ ἡμέρᾳ αὐτοῦ' - 'en te hemera autou' - in His Day
. When. That is during the Second glorious Coming of Jesus Christ.
Luke XVII, 25 — 'ἀπὸ τῆς γενεᾶς ταύτης' — 'apo tes geneas tautes' - from this generation
. The preposition 'apo' emphasises that people will turn away completely, entirely.
Actually a continuation of the theme of the end of the world and events before it.
Luke presents briefly, unlike the other synoptics (it is believed that this question interested him less, that he considers time predominantly as the time of the Church, that is, ministry in this age, in particular social).
At first here in the reading Christ speaks about the inner state of people in the Holy Spirit: righteousness, joy and peace
— which can completely be not evident to those around, or cause doubts and objections. In contrast, further He speaks about the general coming of the Kingdom of God after the Second Coming of Jesus Christ — analogously to how it is written about that in the other synoptics.
About parallel places in the other evangelists I wrote earlier, see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/16092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/17082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/11042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/08022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/09022023.html
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/20112023.html
Glory to Thee, our God, glory to Thee!