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/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, which is currently being prepared for publication. For now, I will leave its results undisclosed so as not to create an announcement of the publication. I hope, God willing, to present the results later after the publication comes out.
I will update the list of links regarding prepositions at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
to keep the version of the text current and in future.
Liturgy:
Philippians I, 12 — 'εἰς προκοπὴν τοῦ εὐαγγελίου' - 'eis prokopen tou euangeliou' - for the successful development of the Good News; for the progress of the Gospel
. Here also the preposition 'eis' indicates the purpose. It is spoken of spreading, acceptance of the Gospel for salvation and sanctification of people.
Philippians I, 13 — 'ἐν Χριστῷ' - 'en CHristo' - in Christ
. 'ἐν ὅλῳ τῷ πραιτωρίῳ' - 'en holo to praitorio' - in the whole praetorium
(that is, palace in Jerusalem, captured by the Romans, or in the quarters of the praetorians, Roman guards, in Rome).
Philippians I, 14 — 'ἐν κυρίῳ' - 'en kyrio' - in the Lord
. It is spoken of brothers in the Lord
. 'περισσοτερως τολμαν αφοβως' - 'perissoteros tolman aphobos' - excessively (extraordinarily, surpassingly) boldly (courageously and) fearlessly
. These words testify about several things:
1) Paul did not expect such inspiration for preaching among the faithful through his imprisonment for Christ;
2) Paul could think about a more moderate way of preaching for the faithful, but they on the contrary showed zeal and boldness.
Philippians I, 16 — 'οἱ μὲν ἐξ ἀγάπης' - 'hoi men ex agapes' - those indeed from love
. The preposition 'ek' in its form before the following vowel here indicates the true cause of their actions — love, commanded by Christ. 'εἰς ἀπολογίαν τοῦ εὐαγγελίου' - 'eis apologian tou euangeliou' - for the defence of the Gospel
. The preposition 'eis' indicates the purpose.
Philippians I, 17 — 'οἱ δὲ ἐξ ἐριθείας' - 'hoi de ex eritheias' - those however from ambition, rivalry
. The preposition 'ek' in its form before the following vowel here indicates the true cause of their actions. 'θλιψιν εγειρειν τοις δεσμοις μου' - 'thlipsin egeirein tois desmois mou' - literally affliction to raise of my chains
. I think Paul says here that insincere preachers try to preach from their own ambitions, while not caring that by their such insincere preaching they may increase (cause additionally) persecution and intensify Paul's own sufferings for Christ.
See also another passage where Paul more deeply reveals God's design regarding zeal and envy:
https://oleksandr-zhabenko.github.io/en/commentaries/03072025.html
Philippians I, 18 — 'ἐν τούτῳ' - 'en touto' - in this; by this
. Both translation variants are possible.
Philippians I, 19 — 'εἰς σωτηρίαν' - 'eis soterian' - unto salvation; for salvation
. The preposition 'eis' indicates here the purpose.
Philippians I, 20 — 'ἐν οὐδενὶ αἰσχυνθήσομαι, ἀλλ' ἐν πάσῃ παρρησίᾳ' - 'en oudeni aiskhynthesomai all en pase parresia' - in nothing, but in all boldness; in nothing, but in full confidence
. Different translation variants are possible through the multivalence of the word parresia
. 'ἐν τῷ σώματί μου' - 'en to somati mou' - in my body
. Here it is spoken of a person's ministry in the body — and the apostle expresses faith that his devotion to Christ and persistent labour will lead to the glorification of Christ in all his life.
The Apostle Paul says that by his example he inspired others to preach Christ boldly, and this will serve Paul himself unto salvation through the prayers of the faithful for him and by the action of Jesus Christ Himself and the Holy Spirit.
Here is also an important thought that if a person acts in the Holy Spirit, correctly, then if someone else will try to use this in their interests with different aims, this will not nullify the correctness and holiness of the actions of that first person, will not reduce them to nothing, but correctness and holiness will be preserved by the Holy Spirit Himself.
Here everything depends on the Holy Spirit — whether He indeed leads a person to those actions or not. If He leads, then such actions are holy and correct, about them it was said just above. But if actions look good, but the Holy Spirit does not lead to them Himself, then such seemingly good actions most likely in reality are not good, and that first person needs with great caution and prudence, wisdom to act considering their possible use by someone else with another aim — all, so as not to simply become a victim of one's own carelessness, short-sightedness and naïveté. And the main thing — one needs to seek what is truly God's will.
In the case with Paul's preaching he testifies that the Holy Spirit acts through Him, and therefore he rejoices.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/11102023.html
Luke V, 34 — 'ἐν ᾧ' - 'en ho' - when; while
. Common expression.
Luke V, 35 — 'ἀπ' αὐτῶν' - 'ap auton' - from them
. That is, will take away completely. 'ἐν ἐκείναις ταῖς ἡμέραις' - 'en ekeinais tais hemerais' - in those days
. Common expression with the meaning then
.
Luke V, 36 — 'ἀπο ἱματίου' - 'apo himatiou' - from garment
. Indicates a complete tear. 'ἀπὸ τοῦ καινοῦ' - 'apo tou kainou' - from the new
. Likewise.
Luke V, 37, 38 — 'εἰς ἀσκοὺς' - 'eis askous' - into wineskins
.
Regarding the patch and regarding the wineskins — the Lord means that between the old attitude to piety (ritual) and the Gospel there are noticeable differences, so that it is impossible to contain
both well. And since the disciples are called to renewal in Christ, in the New Testament, Christ in no way demands from them what may even harm them in this main thing. A good example also for gradual learning of new life together with Christ — one needs to prepare for renewal, and not reformatting
of the old. For true virtue is not a reformatted
old way of life, which was not virtuous.
About the parallel passage in Mark see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13092024.html
More about the reading from the Gospel see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/25092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/13092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/25082023.html
Glory be to Thee, our God, glory be to Thee!