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, which is currently being prepared for publication. For now, I will leave its results undisclosed so as not to create an announcement of the publication. I hope, God willing, to present the results later after the publication comes out.
I will update the list of links regarding prepositions at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
to keep the version of the text current and in future.
Liturgy:
1 Corinthians XV, 41 — 'ἐν δόξῃ' - 'en doxe' - in glory; with glory
. Both translation variants are possible. The first indicates that the differences between cosmic bodies are more noticeable when they are in glory, and also in the centre of attention (glory also has the property of attracting additional attention). The second — that glory itself allows to better distinguish cosmic bodies, and therefore promotes knowledge. Here one can see a deep Biblical foundation of the teaching of Saint Gregory Palamas about the Divine uncreated energies (which can also be called glory in the Biblical sense), precisely thanks to which and their consequences it is easier to cognize God. See also about glory more at the link:
https://oleksandr-zhabenko.github.io/en/Beauty.html
1 Corinthians XV, 42 — 'ἐν φθορᾷ' - 'en phthora' - in corruption
. By meaning only such a translation variant, since one cannot make the corruption the beginning and cause of an important action of sowing
. For example, endured sufferings for Christ, particularly martyrdom, add glory to the faithful, but one cannot say that they themselves sow
eternal life, God's reward, God's love etc., which in reality are the true causes of glory (I do not enumerate all here, for there are very many of the latter ones). 'ἐν ἀφθαρσίᾳ' - 'en aphtharsia' - in incorruption
. Here it is less obviously logical that precisely such a translation, but since there is a clear contrast, grammatically the same construction is also appropriate.
1 Corinthians XV, 43 — 'ἐν ἀτιμίᾳ' - 'en atimia' - in dishonour
(that is, in disgrace, or one can also say — in loss of uniqueness — let us remember that in Scripture often precisely the righteous have names, which we do not see in sinners). 'ἐν δόξῃ' - 'en doxe' - in glory
. See more detailed explanation above regarding verses 41 and 42. 'ἐν ἀσθενείᾳ' - 'en astheneia' - in weakness; in powerlessness
. 'ἐν δυνάμει' - 'en dynamei' - in power; in strength; in ability
. When it is spoken of something high, good, then here this is first of all — God's gifts and qualities — glory, honour, power.
1 Corinthians XV, 45 — 'εἰς ψυχὴν ζῶσαν' - 'eis psykhen zosan' - into a living soul
. 'εἰς πνεῦμα ζῳοποιοῦν' - 'eis pneuma zoopoioun' - into a life-giving spirit
. The preposition 'eis' emphasises movement into the named reality. Became into soul
— that is, the body was so enlivened by the soul, as if enters into the soul, being a body
. Similarly also becomes into Spirit
— the body is so enlivened and filled with the Holy Spirit that it becomes like Him, and also through it the grace of life is given, which is why it is called life-giving
. Of course, the Holy Spirit gives grace, He also enlivens the body, gives life, but also the body transmits
the received grace, being likened to the Spirit. Also the human spirit takes direct participation in this, since the spiritualisation and enlivening of the body happens through it, therefore one can think that the body becomes similar also to the human spirit. Similarly, as the Risen Jesus passed through closed doors, so also resurrected bodies in glory are similar to spirit.
The Holy Spirit through the apostle Paul a bit earlier in the Epistle says: That which you sow is not made alive unless it dies. And what you sow, you do not sow the future body, but only a grain that happens to be, — of wheat or something else. But God gives it a body as He wishes: to each seed — its own body
(1 Corinthians XV, 36-38 ). A grain, while it does not sprout in good earth according to the calling it has — to be a grain and sprout into wheat — remains one, lonely. A grain is not connected by body with other grains (perhaps only by place of storage is connected) and is not sprouted wheat. And if someone looked at it, they would think that it is lonely, one grain. But growth is important, according to calling, it is important for the grain to remain wheat, and in good earth it sprouts. And the body, relations are different than a grain, the sower does not know how specifically the wheat will look. See at the link:
https://www.instagram.com/p/CKiw7X6r6YP/
1 Corinthians XV, 45 — a parallel to Genesis II, 7, about which I wrote at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06032025.html
https://www.instagram.com/p/C8m2VbbsyXu/
https://www.instagram.com/p/C8AN3CfikTS/
https://www.instagram.com/p/C7cEETLs_Qe/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
More about the reading from the Apostle see at the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/26102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/07102023.html
Luke IV, 31 — 'εἰς Καφαρναοὺμ' - 'eis Kapharnaoum' - to Capernaum
. Where to. 'ἐν τοῖς σάββασιν' - 'en tois sabbasin' - on the Sabbaths
. When.
Luke IV, 32 — 'ἐν ἐξουσίᾳ ἦν' - 'en exousia en' - in authority was; was authoritative
. That is, His word had authority. In particular His words were fulfilled, for example, when He performed miracles and healings.
Luke IV, 33 — 'ἐν τῇ συναγωγῇ' - 'en te synagoge' - in the synagogue
. Where.
Luke IV, 35 — 'ἀπ' αὐτοῦ' - 'ap autou' - from him
. The preposition 'apo' in its form before the following vowel indicates that the unclean spirit was commanded by Christ to come out entirely, completely and fully, which he did. 'εἰς τὸ μέσον' - 'eis to meson' - into the midst; to the middle
. Common expression.
Luke IV, 36 — 'ἐν ἐξουσίᾳ καὶ δυνάμει' - 'en exousia kai dynamei' - in authority and power; with authority and power
. Both translation variants are possible. That is, as a Bearer of authority and power (and even better to say here — as their Source).
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27062023.html
To the Apostle Philip, one of the seven deacons:
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/23052024.html
Luke X, 1 — 'εἰς πᾶσαν πόλιν καὶ τόπον οὗ ἤμελλεν αὐτὸς ἔρχεσθαι' - 'eis pasan polin kai topon hou emellen autos erkhesthai' - to every city and place where He Himself was about to go
. Where to.
Luke X, 2 — 'εἰς τὸν θερισμὸν' - 'eis ton therismon' - unto the harvest; for the harvest
. Where to and for what.
Luke X, 3 — 'ἐν μέσῳ' - 'en meso' - in the midst
. Common expression. If one carefully compares with what is said about a similar passage in Matthew XIII, 49:
https://oleksandr-zhabenko.github.io/en/commentaries/18072025.html
then one can say that the apostles had to expect that someone among their surroundings would be those wolves
, that is, vigilance and wisdom are needed by the apostles always, and especially among unbelievers. At the same time it is important to combine wisdom and innocence — be wise as serpents, and innocent as children (doves)
.
Luke X, 5, 8, 10 — 'εἰς ἣν' - 'eis en' - into which
. Where to.
Luke X, 7 — 'ἐν αὐτῇ δὲ τῇ οἰκίᾳ' - 'en aute de te oikia' - in that same house
. 'παρ' αὐτῶν' - 'par auton' - from beside them
. The preposition 'para' in its form before the following vowel with genitive case here reminds that nourishing food and drink will be given from the Holy Spirit, therefore such hospitality should be received not only as a human quality. See more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
'ἐξ οἰκίας εἰς οἰκίαν' — 'ex oikias eis oikian' - from house to house
. So as not to create the impression of wandering
(which could devalue
the apostles' work in the eyes of Gentiles and Jews).
Luke X, 9 — 'ἐν αὐτῇ' - 'en aute' - in it
. Where.
Luke X, 10 — 'εἰς τὰς πλατείας' - 'eis tas plateias' - into the streets
. Indicates movement through those streets and direction of movement (where to?).
Luke X, 11 — 'ἐκ τῆς πόλεως' - 'ek tes poleos' - from the city
. 'εἰς τοὺς πόδας' - 'eis tous podas' - unto the feet; to the feet
. From where that dust and where to it stuck.
Luke X, 12 — 'ἐν τῇ ἡμέρᾳ ἐκείνῃ' - 'en te hemera ekeine' - in that day
. When. It is spoken of the Day of Christ's Second Coming, the end of the world.
Luke X, 13 — 'ἐν Τύρῳ καὶ Σιδῶνι' - 'en Tyro kai Sidoni' - in Tyre and Sidon
. Where. 'ἐν ὑμῖν' - 'en hymin' - among you
. Where. 'ἐν σάκκῳ καὶ σποδῷ' - 'en sakko kai spodo' - in sackcloth and ashes
. As signs of repentance and grief for sins.
Luke X, 14 — 'ἐν τῇ κρίσει' - 'en te krisei' - in the judgement
. Where.
Luke X, 17 — 'ἐν τῷ ὀνόματί σου' - 'en to onomati sou' - in Thy name; by Thy name
. That is, through calling on the name of Christ. Demons fear even the name of Christ, if one truly calls it and acts according to it.
Luke X, 18 — 'ἐκ τοῦ οὐρανοῦ' - 'ek tou ouranou' - from the heaven
. That is, from where?
.
Luke X, 20 — 'ἐν τούτῳ' - 'en touto' - in this; by this
. 'ἐν τοῖς οὐρανοῖς' - 'en tois ouranois' - in the heavens
. Where.
Luke X, 21 — 'Ἐν αὐτῇ τῇ ὥρᾳ' - 'En aute te ora' - at that time; then
. Common expression. 'ἐν τῷ πνεύματι' - 'en to pneumati' - in the Spirit; with the Spirit
. Both translation variants are possible, the first more indicates being in the Spirit, while the second that the Holy Spirit rejoiced Jesus. Here is an indication of the personal relations of the Son and the Spirit. 'ἀπὸ σοφῶν καὶ συνετῶν' - 'apo sophon kai syneton' - from the wise and understanding (knowing, comprehending, in modern language 'connoisseurs; experts')
. The preposition 'apo' here indicates that those wise remained apart, and therefore did not receive from God what would correspond to people's thought about them. About God's good pleasure here it is spoken of as God's foreknowledge: not because God revealed to infants that He somehow did not want to reveal to the wise, but because He foresaw that those wise did not obey (do not obey; will not obey — all tenses fit, but regarding different people and generations, which at the same time does not mean that they cannot be converted later). It was to God's good pleasure to reveal God's truth and mysteries also to infants, who willingly received them. Also this brightly testifies that God did not conceive something such that a person cannot receive naturally, in simplicity (as infants often do). See more regarding 1 Corinthians:
https://oleksandr-zhabenko.github.io/en/commentaries/17082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16072025.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
More about the reading from the Gospel see at the links:
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
Glory be to Thee, our God, glory be to Thee!