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.
Matins:
More about the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/07052024.html
Liturgy:
Romans X, 1, 10 — 'εἰς σωτηρίαν' - 'eis soterian' - for salvation; unto salvation; into salvation
. The preposition 'eis' emphasises movement and the purpose of destination.
About God's design regarding zeal and jealousy see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/03072025.html
Romans X, 4, 10 — 'εἰς δικαιοσύνην' - 'eis dikaiosynen' - unto righteousness
. The preposition 'eis' emphasises movement and the final goal.
Romans X, 5 — 'ἐκ νόμου' - 'ek nomou' - from the Law
. 'ἐν αὐτῇ' - 'en aute' - in it; with it
. Here both translation variants are possible and carry different meaning. The first means that the person will abide in the Law as environment of existence, life
(quite logical continuation of the beginning of the verse), and the second means that the Law gives life as good, full, filled, righteous
.
Romans X, 6 — 'ἐκ πίστεως' - 'ek pisteos' - from faith
. Righteousness, which is an organic continuation and manifestation, development of faith. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/29062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/28062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/06072024.html
Romans X, 6, 8, 9 — 'ἐν τῇ καρδίᾳ' - 'en te kardia' - in the heart
(as a certain space and time of action). 'εἰς τὸν οὐρανόν' - 'eis ton ouranon' - to the heaven; into the heaven
. Where to. The spiritual, invisible heaven is meant.
Romans X, 7, 9 — 'εἰς τὴν ἄβυσσον' - 'eis ten abysson' - into the abyss
. Where to. The place of pains for demons is meant. 'ἐκ νεκρῶν' - 'ek nekron' - from the dead
. The preposition 'ek' here does not mean that Christ originates from the dead, but instead that He from them
came out, having risen. That is, it indicates the transition from the dead to the living (whence).
Romans X, 8, 9 — 'ἐν τῷ στόματί' - 'en to stomati' - in the mouth; in speech
.
I wrote earlier, here I quote:
It is necessary to dwell at least on the verses Romans X, 9-10, which especially often various Christians understand partially and incorrectly, citing them to justify the image of their own piety (about which the apostle prophetically warns at the beginning of the chapter). The key is understanding
faith of the heart and
confession with the mouth.
Faith of the heart here is a synonym of righteousness, and therefore, Gospel purity of (all) the heart, and
mouth — actually not only the mouth, but everything in which human life manifests outwardly. This place does not have the meaning of
sufficiency only of narrowed understanding of heart and mouth, it does not allow what all other places of Scripture do not allow either, but uses
key concepts to emphasise accessibility and expressive imagery — all people can be saved,
Jewish righteousness differs in nothing principally from
Hellenic or
Scythian, because all people are similar, and righteousness is God's gift to all people in Christ
.
(end of quote)
In other words, Paul in no way diminishes, does not shorten
everything that is said in Scripture, but emphasises what concerns what (that faith concerns the heart, and confession — the mouth in the broad sense), that the combination of faith and confession of faith, sincerity and righteousness, integrity and openness is needed.
One could say thus: If you will be sincere in your righteousness to the deepest spheres of the soul, and will manifest your true sincerity in good, in deeds, in words, then you will be saved
. One could also say thus: If you will have holisticity in Christ, being righteous both outwardly and inwardly, and will manifest this holisticity, being open to people and to their salvation, manifesting thereby apostolic love and Christ's Gospel, then you will be saved
.
Similar examples can be continued, they simply with other expressions and slightly more complex and contemporary phrases convey the same meaning.
More about reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://oleksandr-zhabenko.github.io/en/commentaries/09072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/28072024.html
Matthew VIII, 28 — 'εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν' - 'eis to peran eis ten khoran ton Gadarenon' - to the other side to the land of the Gadarenes
. Where to. 'ἐκ τῶν μνημείων' - 'ek ton mnemeion' - from the tombs; from the burial places
. The preposition 'ek' emphasises that they did not leave the tombs, came out, as if remaining their inhabitants. In contemporary language — as if zombies
.
Matthew VIII, 29, 31 — the phrase What have we to do with thee?
occurs many times in the Gospels, indicates absence of connection
.
Matthew VIII, 30 — 'ἀπ' αὐτῶν' - 'ap auton' - from them
. The preposition 'ap' as a form of 'apo' before the next vowel indicates that the demon-possessed did not fit into the general picture
of the pasture — rich and numerous herds of swine and against their background as if dead
demon-possessed.
Matthew VIII, 31 — 'εἰς τὴν ἀγέλην' - 'eis ten agelen' - into the herd
. The preposition 'eis' emphasises movement inside
. Where to.
Matthew VIII, 32 — 'εἰς τοὺς χοίρους' - 'eis tous khoirous' - into the swine
. Where to. 'εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν' - 'eis ten thalassan, kai apethanon en tois hydasin' - into the sea, and drowned in the waters
. Where to it rushed and where it drowned.
Matthew VIII, 33 — 'εἰς τὴν πόλιν' - 'eis ten polin' - into the city
. Where to.
Matthew VIII, 34 — 'εἰς ὑπάντησιν τοῦ Ἰησοῦ' - 'eis hypantesin tou Iesou' - to meet Jesus; for meeting Jesus
. The preposition 'eis' is a component of a common expression, indicates the purpose and character of movement. 'ἀπὸ τῶν ὁρίων' - 'apo ton horion' - from their border, territory
. The preposition 'apo' emphasises the inhabitants' attempt to drive Jesus away from there.
Matthew IX, 1 — 'εἰς πλοῖον' - 'eis ploion' - into a boat
. Where to (here simply a type of transport, some boat
). 'εἰς τὴν ἰδίαν πόλιν' - 'eis ten idian polin' - into His own (native) city
.
The miracle of casting out demons from the Gadarene demoniacs. A well-known place, I will dwell on the fact that the demons recognised Who Jesus is. This can be understood thus, that they knew Who He is (the Lord revealed to them), and can be understood thus, that they guessed (the Lord did not reveal to them), or even tried to deceive the hearers, pretending that they know (although this is generally unlikely). The conclusion from this suggests itself thus: one should not trust evil spirits, even if they speak truth at some time.
Also many notice that the Lord allowed the demons to enter the herd of swine, and therefore, demons cannot harm even animals (and all the more — people) without God's permission.
It may seem strange that the Lord allows the herd to drown. But here precisely important is that people recognise thus Who He is, in another Gospel it is described that then the preaching of the person healed from demons created good ground for later acceptance of Jesus.
Also the question whether there was one demoniac or two — rather, that there were two, simply one of the evangelists recorded the story from the mouth of a witness who described this event in simplified form (this often happens in witnesses' accounts).
More about reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/28072024.html
To the Holy Fathers of the first 6 Ecumenical Councils:
About reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html
More about reading from the Gospel see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
Glory be to Thee, our God, glory be to Thee!