Christ Is Baptized!
🌞
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
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.
Of the Saturday after Epiphany:
Ephesians VI, 10 — ‘ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ’ - ‘endynamousthe en kyrio kai en to kratei tes iskhyos autou’ - ‘strengthen yourselves in the Lord and in the power of his might; strengthen yourselves by the Lord and by (with) the power of His might’. Both translations are possible, the first indicating that the Lord and His power of might are ‘the place and time of strengthening’ and the second that the Lord Himself and His power of might strengthen the faithful.
Ephesians VI, 12 — ‘ἐν τοῖς ἐπουρανίοις’ - ‘en tois epouraniois’ - ‘in the above-heavenly places; in the heavens’. Here, in contrast to Ephesians I, 3 and III, 10, the translation ‘in the above-heavenly places’ is incorrect, since there are no demons near Christ in the glory of the Father. See more at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/10102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/16102024.html
At the same time, the reference here may indeed be to the airspace, the visible sky.
Ephesians VI, 13 — ‘ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ’ - ‘en te hemera te ponera’ - ‘in the day of evil’. Here a variant of the word ‘bad (in the end, by results), evil’ is used, i.e. in a time of difficulties.
Ephesians VI, 14 — ‘ἐν ἀληθείᾳ’ - ‘en aletheia’ - ‘in the truth; with the truth’. The latter is more likely to be the meaningful translation, since the former seems incomplete.
Ephesians VI, 15 — ‘ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης’ - ‘en hetoimasia tou euangeliou tes eirenes’ - ‘in the readiness of the Good News of peace; in the preparation of the Gospel of peace; in the preparation of the Gospel of peace; with the readiness of the Gospel of peace’. There are different translations that can be made, which mean being built on the Gospel of Christ and continually living in it, living as if Christ's peace is about to come and spread further into people's lives.
Ephesians VI, 16 — ‘ἐν πᾶσιν’ - ‘en pasin’ - ‘in everything’. That is, the shield of faith must be in everything, faith must be in everything. ‘ἐν ᾧ’ - ‘en ho’ - ‘in which; with which’. The meaning is more likely to be the second translation.
For more information about the reading from the Apostle, please refer to the following link:
https://oleksandr-zhabenko.github.io/en/commentaries/21012023.html
Matthew IV, 1 — ‘εἰς τὴν ἔρημον’ - ‘eis ten eremon’ - ‘into the wilderness’. ‘ὑπὸ τοῦ πνεύματος πειρασθῆναι ὑπὸ τοῦ διαβόλου’ - ‘hypo tou pneumatos peirasthenai hypo tou diabolou’ - ‘through the Spirit, to be tempted by the devil; by the Spirit, to be tempted by the devil (through the devil)’. The preposition ‘hypo’ is used twice with the genitive case, which in both cases can indicate either a passive voice or the person through whom the events in the text are taking place. This use of such forms further emphasises the idea that the same events can be desired by both God and the devil - God desires them as the All-Knowing One, knowing that the consequences will be good, and the devil desires them in the vain hope of temptation. It is important to understand this, because often people think only in dichotomous terms - that the devil's desires are always opposed to God's desires (which is also logically contradictory, since it means that the devil seems to know all of God's desires, although to know God's desires, His holy will, one needs to be united with God's grace, and the devil does not seek it), the above passage clearly shows otherwise. This also means that the evil one often does not know God's will to oppose it directly, but opposes it in general, in particular with regard to God's commandments, which are also known to him.
Matthew IV, 5 — ‘εἰς τὴν ἁγίαν πόλιν’ - ‘eis ten agian polin’ - ‘into the holy city (Jerusalem)’.
Matthew IV, 8 — ‘εἰς ὄρος ὑψηλὸν λίαν’ - ‘eis oros hypselon lian’ - ‘into a mountain exceedingly high; on an exceedingly high mountain’.
For more information about the Gospel reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/21012023.html
To Saint Theodosius the Great, founder of monastic community life:
For more information about the reading from the Apostle, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/06102024.html
For more information about the Gospel reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/18072024.html
Glory be to Thee, our God, glory be to Thee!