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.
Liturgy:
2 Timothy II, 20 — 'ἐν μεγάλῃ δὲ οἰκίᾳ' — 'en megale de oikia' - in a great house however
. 'εἰς τιμὴν' - 'eis timen' - for honour
. 'εἰς ἀτιμίαν' - 'eis atimian' - for (use) without honour
. The preposition 'eis' in both cases indicates purpose — that is, some vessels are used in a special way, for special occasions, and others — for something everyday or simple.
2 Timothy II, 21 — 'ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων' — 'ean oun tis ekkathare heauton apo touton' - if, therefore, anyone cleanses themselves from these
. The preposition 'apo' indicates complete cleansing. 'σκεῦος εἰς τιμήν' - 'skeuos eis timen' - a vessel for honour
. See regarding the previous verse. 'εἰς πᾶν ἔργον ἀγαθὸν' - 'eis pan ergon agathon' - for every good (by results, as a result) work
. Here also the preposition 'eis' indicates the purpose of the action.
2 Timothy II, 22 — 'ἐκ καθαρᾶς καρδίας' — 'ek katharas kardias' - from a pure heart
. The preposition 'ek' indicates the origin of actions.
2 Timothy II, 25 — 'ἐν πραΰτητι' — 'en prayteti' - in gentleness; in meekness; with meekness
. Different variants of translation are possible, variants with in
indicate what life and the heart of a person should be filled with, and variants without in
— that the virtue itself of Christian meekness (gentleness
, which for example Saint John Climacus understood as the ability not to be angry oneself and not to anger others) has great influence on opponents of faith, in particular from history many cases are known of their repentance and conversion, in particular the Apostle Paul himself was also converted by the meekness of the Lord Jesus Christ. 'μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας' - 'metanoian eis epignosin aletheias' - repentance (change of mind) for knowledge of truth
. The preposition 'eis' indicates here the purpose of the gift. See also what is written above.
2 Timothy II, 26 — 'ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου παγίδος, ἐζωγρημένοι ὑπ' αὐτοῦ εἰς τὸ ἐκείνου θέλημα' — 'ananepsosin ek tes tou diabolou pagidos, exogremenoi hyp autou eis to ekeinou thelema' - they may come to their senses (become sober again) from the snare of the devil, having been (before) captured by him for his will (desire)
. The preposition 'ek' indicates from where the deliverance occurred; the preposition 'hypo' in its form before the following vowel together with the genitive case of the following pronoun — the passive state of the participial phrase having been captured by him for his will
; the preposition 'eis' indicates the purpose.
The Apostle Paul compares the world to a great building of God, in which different people are different vessels.
As a person has prepared themselves for meeting with God, to be God's temple, God's house, so the Lord's grace gives them good — whoever prepared themselves well, grace gives higher gifts, and whoever worse — with discretion, but all the same extraordinarily generously.
It is necessary to remember that the very preparation arises not by virtue exclusively of a person's desire (wanted themselves — and did it), but under the action of God's grace, which calls a person to sanctification, sanctifies them, and first leads to purification and preparation, growth and so on. A person can respond to many calls of grace, and can neglect and reject or even resist. If we recall the parable about ten thousand talents, that is, huge and unprecedented wealth which a person received, then we can see that often a person does not coordinate their life with the action of God's grace. At the same time we see also God's generosity, God Who sends sun on the evil and on the good, and rain on the righteous and on the unrighteous
, also calls us to perfection. See also a good illustration at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/11122023.html
Luke XIX, 38 — 'εὐλογημένος ὁ βασιλεὺς ἐν ὀνόματι κυρίου· ἐν οὐρανῷ εἰρήνη, καὶ δόξα ἐν ὑψίστοις' — 'eulogemenos ho basileus en onomati kyriou en ourano eirene kai doxa en hypsistois' - blessed is the King with the name of the Lord in heaven peace and glory in the highest; blessed is the King in the name of the Lord in heaven peace and glory in the highest
. Different variants of translation are possible, the combination of which can also convey a certain variety of understanding and declaration by the crowd of the truth about King Christ.
Luke XIX, 39 — 'ἀπὸ τοῦ ὄχλου' — 'apo tou okhlou' - from the crowd
. The preposition 'apo' indicates that the Pharisees stood out with their cardinal disagreement among the crowd, falling out
of the general picture.
Luke XIX, 42 — 'ἐν τῇ ἡμέρᾳ σου ταύτῃ' — 'en te hemera sou taute' - in this your day; on this your day
. Christ calls the Day of the glorious Entry into Jerusalem the Day of Jerusalem
(whose name contains the word peace
). That is, the city to a significant degree existed for this Day. 'ἀπὸ ὀφθαλμῶν' - 'apo ophthalmon' - from the eyes
. The preposition 'apo' indicates that it is hidden
completely, fully. About hiddenness
see the parallel place regarding parables — Matthew XIII, 13, about which I wrote at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/29072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/10072023.html
Luke XIX, 44 — 'ἐν σοί' — 'en soi' - in you
. Where. But also an indication of the merciless destruction of Jerusalem by the Romans in 70 AD.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/27112023.html
Glory to Thee, our God, glory to Thee!