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.
Liturgy:
Romans XVI, 17 — 'παρὰ τὴν διδαχὴν' - 'para ten didakhen' - regarding the teaching
. 'para' with accusative is used here in a sense that is modernly connected with ideas of dynamic systems and chaos theory. Namely: even insignificant deviations for a dynamic system ultimately lead to significant changes in its behaviour. Well-known examples are weather conditions and the Lorenz attractor. 'ἐκκλίνετε ἀπ' αὐτῶν' - 'ekklinete ap auton' - turn away from them
. The preposition 'apo' in its form before the following vowel indicates that such people should be avoided completely, entirely.
Romans XVI, 19 — 'εἰς πάντας' - 'eis pantas' - to all
. The preposition 'eis' emphasises movement. 'εἰς τὸ ἀγαθόν', 'εἰς τὸ κακόν' - 'eis to agathon', 'eis to kakon' - for good
, for evil
. That is, it concerns the application of reason — for doing good it is good and fruitful to act and think reasonably, wisely, whilst avoiding evil thoughts leads to purification from evil deeds as well.
Romans XVI, 20 — 'ὑπὸ τοὺς πόδας' - 'hypo tous podas' - under the feet
. The preposition 'hypo' here with accusative indicates that the Lord will defeat and make vain the devil's designs concerning the faithful. 'ἐν τάχει' - 'en takhei' - shortly; soon
. A set expression.
Romans XVI, 22 — 'ἐν κυρίῳ' - 'en kyrio' - in the Lord
.
Verse 24 is absent in many ancient manuscripts of the Epistle.
The first part of the reading warns against false teachers, against discord, divisions, people who do not seek knowledge of truth but are guided by their own other motives. An important distinction — for if people disagree because they seek truth which they do not know to the full extent, then this may have (though not always truly has, and proper attention must be paid to this as well) a good sense — so that those who are experienced may be revealed among you
, as Paul says elsewhere. But when people do not seek truth as such, then this needs to be noted and care must be taken not to be tempted and so that others are not tempted.
The second part — also greetings, as at the beginning of the chapter. Twice Paul through Tertius wishes the grace of the Lord Jesus Christ. There is also a reminder here about the Second Coming.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/29072024.html
Matthew XIII, 10, 13 — 'ἐν παραβολαῖς' - 'en parabolais' - in parables; with parables
. Both variants of translation are correct.
Matthew XIII, 12 — 'ἀρθήσεται ἀπ' αὐτοῦ' - 'arthesetai ap autou' - will be taken away from him
. The preposition 'apo' in its form before the following vowel indicates that it will be taken away completely, entirely, altogether.
Matthew XIII, 19 — 'ἐν τῇ καρδίᾳ αὐτοῦ' - 'en te kardia autou' - in his heart
. Where. 'παρὰ τὴν ὁδὸν' - 'para ten odon' - to the proximity with the road
. The preposition 'para' here with accusative indicates here that the sower sows everywhere, and here it concerns seed that fell close to the road.
Matthew XIII, 21 — 'ἐν ἑαυτῷ' - 'en heauto' - in himself
. A common expression. Where.
Matthew XIII, 22 — 'εἰς τὰς ἀκάνθας' - 'eis tas akanthas' - into thorns
. Here the preposition 'eis' does not mean that the sower had such intention — to sow precisely into thorns — but that the seeds ended up precisely there.
I wrote in detail at the link about the whole passage:
https://oleksandr-zhabenko.github.io/en/commentaries/11072025.html
I shall add further that to the apostles and many faithful the Lord granted to know truth directly, openly, manifestly (for example, the commandments of beatitudes, love for enemies, dogmas of faith, etc.), but many people did not prepare themselves for this, therefore they cognize God in parables, which encourages them to search. Search is the beginning of knowing God, for one cannot cognize God involuntarily, not desiring it. Yes, the Lord can reveal Himself (and indeed reveals Himself) to those who did not seek Him, but for cognition of God His Revelation alone is not enough (not all who saw Christ accepted Him as Saviour), it is necessary that a person approaches God freely.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/29072024.html
To the blessed Askold, first martyr of Kiev, in holy Baptism Nicholas:
About the frequent reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.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/13022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26032023.html
Glory be to Thee, our God, glory be to Thee!