Commentary for (1 Timothy V, 11-21; Luke XVII, 26-37; Galatians IV, 22-31; Luke VIII, 16-21)

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.

Liturgy:
(1 Timothy V, 11-21)
1 Timothy V, 17 — 'ἐν λόγῳ καὶ διδασκαλίᾳ' - 'en logo kai didaskalia' - in the Word and teaching. That is in life in Christ and teaching others.

The Apostle Paul speaks about help to widows and about their proper behaviour, and also about presbyters.

Widows at that time did not have state assistance, also it was difficult for them to provide for themselves, therefore often the Church took care of them. Nevertheless, if the widow had children or other relatives who could truly support them, then Paul says to do this, and not to ask the Church. In contrast the Church dealt predominantly with those widows who truly needed it, because there was no one else to help them.

At the same time the help should be directed not towards empty entertainments, but towards good needs.

If however the widow was young, then Paul advises her to marry if she is not ready to live in purity and widowhood. And those who are ready to live a pure pious life, Paul specially honours.

Regarding presbyters (priests) Paul says that it is necessary to honour them as God's servants. At the same time especially to honour those who also preach much and do this well. Respect should be such so as not to rush to judge presbyters, but only with confirmed accusations. But if a presbyter sins, and this is proven, then to expose and reproach him before others openly (advice to a bishop, which Timothy actually was, besides apostleship). Church trial regarding clergy, thus, cannot be secret, but must be known to others.

This last rule is not always observed, in particular I also recall the place where the righteous Joseph the Betrothed wanted to release the Virgin Mary, betrothed to him, secretly, so as not to disgrace Her, having then doubt regarding Her faithfulness and purity, until he was instructed by the Lord not to do that (although according to the Law of Moses Joseph could even give Mary to trial, which could end even with a death sentence). Therefore Paul's words need to be considered in this context and to seek what is better in each case, giving preference to openness (in the spirit of Paul's words).

More about the reading from the Apostle see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/05122023.html

(Luke XVII, 26-37)
Luke XVII, 26, 28 — 'ἐν ταῖς ἡμέραις' — 'en tais hemerais' - in the days. When.

Luke XVII, 27 — 'εἰς τὴν κιβωτόν' — 'eis ten kiboton' - into the ark. Where to.

Luke XVII, 29 — 'ἀπὸ Σοδόμων' — 'apo Sodomon' - from Sodom. The preposition 'apo' indicates that Lot completely left Sodom. 'ἀπ' οὐρανοῦ' - 'ap ouranou' - from heaven. The preposition 'apo' in its form before the following vowel indicates here that fire left heaven, and also that it was not heaven that was the cause of fire, but people's sins.

Luke XVII, 31, 36 — 'ἐν ἐκείνῃ τῇ ἡμέρᾳ' — 'en ekeine te hemera' - in that day; on that day. When. 'ἐν τῇ οἰκίᾳ' - 'en te oikia' - in the house. Where. 'ἐν (τω) ἀγρῷ' - 'en (to) agro' - in (the) field. Where. 'εἰς τὰ ὀπίσω' - 'eis ta opiso' - to those behind. Where to. It is meant one cannot diminish efforts regarding salvation.

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.

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/20112023.html

To the Righteous Anna:
(Galatians IV, 22-31; Luke VIII, 16-21)
Galatians IV, 22, 23 — 'ἐκ τῆς παιδίσκης' — 'ek tes paidiskes' - from (etymologically quite possibly young slave woman, but since for slave woman in general this same word was used, it is difficult to say here how better to translate, therefore more cautious is the generalised variant slave woman) the slave woman. 'ἐκ τῆς ἐλευθέρας' - 'ek tes eleutheras' - from the free woman. The preposition 'ek' in both cases indicates origin.

Galatians IV, 24 — 'ἀπὸ ὄρους Σινᾶ' — 'apo orous Sina' - from Mount Sinai. The preposition 'apo' indicates that the covenant left Sinai or that Moses came down from Mount Sinai, having received the Law. 'εἰς δουλίαν' - 'eis doulian' - into slavery. Where to.

Galatians IV, 25 — 'ἐν τῇ Ἀραβίᾳ' — 'en te Arabia' - in Arabia. Where.

More about these readings see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/15112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/28102023.html

Glory to Thee, our God, glory to Thee!