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/12112025.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, the presentation of which is available at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
The research material is currently being prepared for publication. I hope, God willing, to present fuller results later after the publication comes out.
I will update the list of references regarding prepositions at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
the latter — once or twice a month (in Ukrainian), to keep the text version current and up to date.
Matins:
About the reading from the Gospel 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:
Colossians III, 4 — 'ἐν δόξῃ' - 'en doxe' - in glory
. In what.
Colossians III, 7 — 'ἐν οἷς' - 'en hois' - in which; among which
. By meaning the second variant is better, because it indicates environment, surrounding. 'ἐζῆτε ἐν τούτοις' - 'ezete en toutois' - (you) lived in that
.
Colossians III, 8 — 'αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν' - 'aiskhrologian ek tou stomatos hymon' - filthy language from your mouth
. That is obscenities, profane words, cursing. The preposition 'ek' indicates here from where those words come out, but not their origin (they, according to the Gospel, originate from the heart). Also possible is an interpretation according to the letter: in the ancient Greek text the adjective with the negative particle α- (αἰσχρολογίαν) contains the full abbreviated name of Jesus Christ, the Word — therefore it can also be said more deeply — any words which contradict Christ and God's Word.
Colossians III, 9 — 'μὴ ψεύδεσθε εἰς ἀλλήλους' - 'me pseudesthe eis allelous' - do not lie to one another; do not tell falsehood to one another
. The preposition 'eis' indicates here the directedness of falsehood, the addressee (to whom?). The middle voice of the verb indicates intensified involvement in falsehood, that is, the apostle implicitly says that falsehood catches, captivates, draws in, entangles
, destroying freedom.
Colossians III, 10 — 'ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ' εἰκόνα τοῦ κτίσαντος αὐτόν' - 'endysamenoi ton neon ton anakainoumenon eis epignosin kat eikona tou ktisantos auton' - having put on the new [one], who is being renewed for cognition according to the image of the [One who] created them; having put on the new [one], who was renewed for cognition according to the image of the [One who] created them; having put on the new [one], who was being renewed into cognition according to the image of the [One who] created them; having put on the new [one], who was renewed into cognition according to the image of the [One who] created it
. All variants of translation are possible. The new life in Christ and the Holy Spirit, renewal of human nature already now is compared with clothing. We see a person in clothing, so we know the new life by its manifestations. The middle or passive voice of the participle can be translated here as was being renewed/was renewed
— the first variant indicates greater involvement of the person themselves, their active and intensive involvement in the work of their salvation and renewal, in cooperation with God's grace; the second variant — that the One Who renewed the faithful — is the Lord, and not they themselves by their efforts (however great those efforts may be). The preposition 'eis' has two meanings — purpose and destination, which here organically complement one another — cognition of God is both the purpose and the final state, the destiny of a person. The Son of God, having become human, is also compared to a person who put on clothing, here the Apostle Paul means Christ. The renewed person like the Incarnate Son of God is renewed in life, depicting Jesus Christ — the renewed life is likened to the human nature of the Only-begotten Son of God, Whose Nativity is approaching, and cognition of God is likened to the Divine nature of the Son of God, the Lord Jesus Christ, the Word, the Logos, the Creator of humanity. Both should be united to truly depict the Incarnate God, the Creator, Renewer, Saviour, Redeemer.
Colossians III, 11 — 'τὰ πάντα καὶ ἐν πᾶσιν Χριστός' - 'ta panta kai en pasin CHristos' - all things and in all Christ; all (things, matters, people) and in all Christ
. Both variants of translation are possible. It is spoken both about all matters and about all people — regarding the latter — in hope of the future. Christ came to save all people, but the work of salvation, being accomplished by Christ, still continues in the life of people and the world.
I will add that the Apostle Paul twice lists sinful passions as members on earth, on the basis of earth
, as the literal translation sounds. More about similar understanding see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/08072023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Luke XIV, 18 — 'ἀπὸ μιᾶς' — 'apo mias' - from one
. The preposition 'apo' indicates here the beginning of the count — starting from the first and further — all began to refuse.
Luke XIV, 21 — 'εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως' — 'eis tas plateias kai rhymas tes poleos' - into the streets and narrow roads of the city
. Narrow
are those roads because they are either narrow in themselves, that is, alleys, or because they are filled with human crowds, which complicates passage. This nuance indicates that the Lord often calls people to Himself in difficult circumstances, or / and also through special places
where several components come together
, in other words, if people do not notice anything special in what is happening, or surrounds them, then they are less inclined to hear God's call.
Luke XIV, 23 — 'εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον' — 'eis tas hodous kai phragmous kai anagkason' - into the roads, and hedges, and compel
. Here a continuation of the previous thought, that the Lord often calls in ordinary circumstances, and often — in unusual or inconvenient ones. In the end — in all kinds, in various, constantly.
See about the parallel place in Matthew (Matthew XXII, 1-10) at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10092023.html
More about the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/10092023.html
Glory to Thee, our God, glory to Thee!