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.
To the Prophet Elisha:
James V, 10 — 'ἐν τῷ ὀνόματι κυρίου' - 'en to onomati kyriou' - in the name of the Lord; with the name of the Lord
. Both translation variants are possible. The first indicates that the prophets spoke to people, conveying the words of the Lord, that is, they acted as the mouth of the Lord
for people, as they are often called; the second indicates that the prophets represented the Lord to people, were His witnesses. See also at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02052025.html
James V, 12 — 'ὑπὸ κρίσιν' - 'hypo krisin' - under judgment
. The preposition 'hypo' here with the accusative case and indicates here that people can through violation of the Gospel commandment not to swear fall under God's judgment. See more about Christ's commandment at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14062025.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/28062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/10062023.html
https://www.instagram.com/p/C5yGVrJsVU5/
James V, 13, 14, 19 — 'τις ἐν ὑμῖν' - 'tis en hymin' - someone among you
. That is, if there is someone of the faithful in the circumstances that are being spoken of.
James V, 14 — 'ἐν τῷ ὀνόματι κυρίου' - 'en to onomati kyriou' - in the name of the Lord; with the name of the Lord
. Both translation variants are possible. The first indicates that the elders of the Church (often these are the priests, although the apostle did not necessarily mean precisely them, these could be bishops, also other church elders, particularly prophets and teachers) act from the Lord, that is, the Lord performs the Sacrament (later this place and corresponding practice became the foundation for the Sacrament of Unction, Holy Anointing, which is performed precisely by clergy — and almost always — by a synaxis of the priests). The second — that the elders here act as God's representatives, witnesses of the Sacrament.
James V, 19 — 'ἀπὸ τῆς ἀληθείας' - 'apo tes aletheias' - from the truth
(distance and separation is emphasized).
James V, 20 — 'ἐκ πλάνης' - 'ek plages' - from wandering
. 'ἐκ θανάτου' - 'ek thanatou' - from death
. Exit
from wandering and death is emphasized.
Luke IV, 22 — 'ἐκ τοῦ στόματος' - 'ek tou stomatos' - from the mouth
. Whence.
Luke IV, 23, 24 — 'εἰς τὴν Καφαρναοὺμ' - 'eis ten Kapharnaoum' - in Capernaum
. Here 'eis' indicates location in the context of spreading rumours. Rumours about Jesus's miracles spread in different localities, therefore the mobile 'in'
is used. ' ἐν τῇ πατρίδι' - 'en te partidi' - in his own country
. Here, actually, the location of the people themselves who address Jesus.
Luke IV, 25 — 'ἐν ταῖς ἡμέραις Ἡλείου ἐν τῷ Ἰσραήλ' - 'en tais hemerais Heleiou en to Israel' - in the days of Elijah in Israel
. When and where.
Luke IV, 26 — 'εἰς Σάρεπτα' - 'eis Sarepta' - unto Sarepta
. Where to.
Luke IV, 27 — 'ἐν τῷ Ἰσραὴλ' - 'en to Israel' - in Israel
. Where. Similarly to verse 25.
Luke IV, 28 — 'ἐν τῇ συναγωγῇ' - 'en to synagoge' - in the synagogue
. Where.
See at the links about both readings:
https://oleksandr-zhabenko.github.io/en/commentaries/20072024.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/27062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/11072023.html
Liturgy:
Romans I, 7 — 'ἐν Ῥώμῃ' - 'en Rome' - in Rome
. Where. 'εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ'.' - 'eirene apo theou patros emon kai kyriou iesou christou' - peace from (peace as God's gift, manifestation of God's righteousness and love, simultaneously connected with the life and faith of the believers themselves) God, our Father, and Lord Jesus Christ
. The use of the preposition 'apo' indicates God's gift to people. See more about this at the links:
https://www.instagram.com/p/C8kKPhstRxN/
https://www.instagram.com/p/C8kNC0TtFu_/
Romans I, 8 — 'ἐν ὅλῳ τῷ κόσμῳ' - 'en holo to kosmo' - in the whole world
. Where.
Romans I, 9 — 'ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ' - 'en to pneumati mou en to euangelio tou hyiou autou' - with my spirit in the preaching the Gospel of His Son
. Paul serves with what in what
. The spirit here is rather not a component of human nature (for the apostle also serves with soul and body), but a testimony that Paul's ministry is united with the action of the Holy Spirit.
Romans I, 10 — 'ἐν τῷ θελήματι τοῦ θεοῦ' - 'en to thelemati tou theou' - in God's will; by God's will
. Both translation variants are possible. The first indicates that Paul strives to fulfil God's will and indeed fulfils it, travelling as an apostle to preach the Gospel. The second indicates that all true good is given to people, particularly to Paul, by God's will, that is, because such is God's will.
Romans I, 11 — 'εἰς τὸ στηριχθῆναι ὑμᾶς' - 'eis to styrikhthenai hymas' - for the firm direction and establishment of you
. The preposition 'eis' indicates the purpose of the action here.
Romans I, 12 — 'συνπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ὑμῶν τε καὶ ἐμοῦ' - 'synparaklethenai en hymin dia tes en allelois pisteos hymon te kai emou' - to be comforted together with you through faith, which is one in another in you and also in me
. That is, to be comforted through common faith, through sharing faith. See also about this in a good verse at the link:
https://www.instagram.com/p/DDr3toZNcd2/
For more on the reading please, refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/10062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/28062024.html
https://oleksandr-zhabenko.github.io/en/Beauty.html
Matthew V, 42 — 'ἀπὸ σοῦ' - 'apo sou' - from you
. The preposition 'apo' indicates here that that person wants to take it away completely (here it is not clear whether they intend to return it later or not).
Matthew V, 45 — 'υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς' - 'hyioi tou patros hymon tou en ouranois' - sons of your Father, Who is in heavens (heavenly)
. Where. Those who love even their enemies become like the heavenly Father, become God's children. They become God's children not only through likeness, and it is wrong to think that they simply repeat similar actions of the Father as if without His participation, separately from Him
, but in reality such believers participate in God's love, and precisely this participation makes them similar to the relationship of the Father and the Son, about which Christ witnesses more in the Gospel of John. Also here is an important moment — if such active love towards enemies leads to the conversion of the latter, that is, to the spreading of God's love and the grace of the Holy Spirit, which indeed often happens, then one can see clearly here the entire Trinity — the Father, the Son and the Holy Spirit, whereas if the enemies do not convert, then one sees more the Father and the Son clearly, and the Spirit — implicitly (for the Spirit is inseparable from the Father and the Son). In such a case, so that no one would think that he or she failed
to accomplish God's will, Christ says that such believers will be God's children, emphasising the relationship of the Father and the Son. One must remember that in God there is never truly love without response
. God's love is never completely without response
. If God's creation does not respond with their own love to His love, then to the Father's love the Son and the Holy Spirit respond, to the Son's — the Father and the Holy Spirit, and to the Spirit's — the Father and the Son. Christ speaks about this implicitly when he tells the apostles that if that person is a son of peace, then your peace will rest upon that house, and if not — it will return to you
. Why is the sun spoken of — for evil and good
, and rain — for righteous and unrighteous
? It is well written at the link, here I will quote further:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
Why the sun when speaking about good, and rain — when about righteousness? Why not the other way around? Or in some other way? Because the sun, like good, a person feels more compared to rain, from which they often hide, although they know how necessary the latter is. So it is simpler to call good that which you feel more, better, and righteousness that which you need more than you feel (although this can be imperceptible).
And also: if you want to feel God's love more, rejoice in the sun when it shines and warms, and when you want to be more satisfied, rejoice in the necessary rain. One can even do this as a spiritual exercise during appropriate weather.
https://www.facebook.com/photo/?fbid=855065541576243&set=a.443498542732947
Also I wrote later a good verse in three languages, available in English at the link:
https://www.instagram.com/p/C5yGVrJsVU5/
One must also remember that Christians do not fight with people, but fight with sins and unclean spirits. About this the apostle Paul speaks in the Epistle to the Ephesians. If, however, a person has so united with the sin that the fight against the latter affects them, then the guilt here is not of the believers, but of the sinful person themselves.
For more on the reading from the Gospel please, refer to the following links:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/28062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/10062023.html
https://www.instagram.com/p/C5yGVrJsVU5/
Glory be to Thee, our God, glory be to Thee!