Glory Be to Jesus Christ!
🌞
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
https://oleksandr-zhabenko.github.io/en/commentaries/27112024.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.
Philippians IV, 4 — 'Χαίρετε ἐν κυρίῳ πάντοτε' - 'Khairete en kyrio pantote' - 'rejoice in the Lord always; rejoice with the Lord always'. Both translations are possible, the first indicating that abiding in the Lord is the basis for joy at all times, the second that joy can be given by the Lord, and we are always called to it.
Philippians IV, 6 — 'ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν' - 'en panti te preseukhe kai te deesei meta eukharistias ta haitemata hymon gnorizestho pros ton theon' - 'in everything in high spiritual prayer and supplication with thanksgiving, let your requests be announced (i.e, heard) to God; in everything with high prayer and supplication with thanksgiving let your requests be announced (and therefore heard) to God. Both translations are possible, the first indicating that one should pray and give thanks to God in all important cases, and the second that one should take care of high prayer and diligent prayer with thanksgiving, in general, a deep prayer life.
Philippians IV, 7 — 'ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ' - 'he eirene tou theou he hyperekhousa panta noun phrouresei tas kardias hymon kai ta noemata hymon en CHristo Iesou' - 'the peace of God, which surpasses (goes beyond) all intelligence (all understanding, reasoning) will keep your hearts and minds in Christ Jesus; the peace of God, which surpasses (goes beyond) all thinking (all understanding, all reasoning), will keep your hearts and minds with Christ Jesus. The first translation is more likely, since the second gives Christ a somewhat subservient rather than the main role. It is also necessary to pay attention to the value of God's peace - it is greater than human (or any created) intelligence, because it is a direct and immediate gift of God's grace, and a person in Christ is able to keep this gift even when reason does not provide answers.
Philippians IV, 9 — 'ἐν ἐμοί' - 'en emoi' - 'in me'. That is, what we learnt from the Apostle Paul himself.
For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/09042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/28042024.html
John XII, 1 — 'εἰς Βηθανίαν' - 'eis Bethanian' - 'to Bethany; to Bethany'. 'Λάζαρος, ὃν ἤγειρεν ἐκ νεκρῶν Ἰησοῦς' - 'Lazaros, hon egeiren ek nekron Iesous' - 'Lazarus, who was raised (resurrected) from the dead by Jesus'. The preposition 'ek' here indicates where Lazarus came out of - out of the death to life.
John XII, 2 — 'ὁ δὲ Λάζαρος εἷς ἦν ἐκ τῶν ἀνακειμένων σὺν αὐτῷ' - 'ho de Lazaros heis en ek ton anakeimenon syn auto' - 'Lazarus was one of those who were reclined (for eating) ; Lazarus was one of those who were reclining (eating at the table, because they ate lying down) with Him'. The preposition 'ek' here indicates that Lazarus was one of a group of people and in some way represented that group of Jesus' friends.
John XII, 3 — 'ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου' - 'he de oikia eplerothe ek tes osmes tou myrou' - 'the house was filled with the odour of myrrh'. The preposition 'ek' indicates that the myrrh with its fragrance perfectly conveyed the general atmosphere of the meal.
John XII, 4 — 'εἷς ἐκ τῶν μαθητῶν αὐτοῦ' - 'heis ek ton matheton autou' - 'one of his disciples'. Here the preposition 'ek' indicates that Judas was indeed one of Jesus' disciples, chosen by Jesus Himself as an apostle, and the question he asked was directly related to his duty with regard to money (i.e. he was on duty
).
John XII, 7 — 'εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου' - 'eis ten hemeran tou entaphiasmou mou' - 'for the day of preparation of my body for the burial'. The preposition 'eis' indicates the purpose of the action. For more information and details, see the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/10022023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
John XII, 9 — 'ὁ ὄχλος πολὺς ἐκ τῶν Ἰουδαίων' - 'ho okhlos polys ek ton Ioudaion' - 'the great crowd of the Jews'. The preposition 'ek' here indicates that the crowd in general had similar attitudes (expectations) as the inhabitants of Judea. 'τὸν Λάζαρον ἴδωσιν, ὃν ἤγειρεν ἐκ νεκρῶν' - 'ton Lazaron idosin, hon egeiren ek nekron' - 'to see Lazarus, whom He raised (resurrected) from the dead'. Same as verse 1.
John XII, 11 — 'ἐπίστευον εἰς τὸν Ἰησοῦν' - 'episteuon eis ton Iesoun' - 'believed in Jesus'.
John XII, 12 — 'εἰς τὴν ἑορτήν' - 'eis ten heorten' - 'for the feast'. The preposition 'eis' indicates the purpose. 'εἰς Ἱεροσόλυμα' - 'eis Ierosolyma' - 'to Jerusalem; to Jerusalem'.
John XII, 13 — 'εἰς ὑπάντησιν αὐτῷ' - 'eis hypantesin auto' - 'to meet Him; to encounter Him'. A common expression. 'ἐν ὀνόματι κυρίου' - 'en onomati kyriou' - 'into the name of the Lord; with the name of the Lord; in the name of the Lord'. There are various translation options here that together have a deep meaning and can convey a certain diversity of understanding and declaration of the truth about King Christ by the crowd.
John XII, 17 — 'τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν' - 'ton Lazaron ephogesen ek tou mnemeiou kai egeiren auton ek nekron' - 'called Lazarus from the grave and raised him from the dead'. See verses 1, 9.
For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/09042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/28042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24022025.html
Glory be to Thee, our God, glory be to Thee!