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.
1 Corinthians VI, 16 — ‘ἔσονται γάρ, φησίν, οἱ δύο εἰς σάρκα μίαν’ - ‘esontai gar phesin oi dyo eis sarka mian’ - ‘for, therefore, shall be the two into one flesh; for, therefore, shall be the two for one flesh’. Generally speaking, there are different translations possible. All of them indicate that two people will become one flesh through physical sexual relations. This is an example of this happening not only in marriage. The apostle goes on to explain this in more detail.
1 Corinthians VI, 18 — ‘ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει’ - ‘ho de porneuon eis to idion soma hamartanei’ - ‘the one who commits fornication sins in relation to (concerning, in regard to, against) their own body’. The preposition ‘eis’ indicates the direction, the orientation of the sin - sin towards one's own body, or ‘against’ one's own body.
1 Corinthians VI, 19 — ‘ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός’ - ‘naos tou en hymin hagiou pneumatos’ - ‘the temple (shrine) in you of the Holy Spirit’. ‘οὗ ἔχετε ἀπὸ θεοῦ’ - ‘hou ekhete apo theou’ - ‘Whom you have from God’. The preposition ‘apo’ indicates that the Holy Spirit is given to people as a gift from God.
1 Corinthians VI, 20 — ‘ἐν τῷ σώματι’ - ‘en to somati’ - ‘in the body; with the body’. Both translations are possible, the first emphasising the body as a part of human nature, and the second that it should be a temple and thus glorify God. Many ancient manuscripts do not mention the spirit together with the body.
For more on the reading from the Apostle, please refer to the following:
https://oleksandr-zhabenko.github.io/en/commentaries/03032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/12022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
Luke XV, 13 — ‘εἰς χώραν μακράν’ - ‘eis khoran makran’ - ‘into a distant land’.
Luke XV, 15 — ‘εἰς τοὺς ἀγροὺς’ - ‘eis tous agrous’ - ‘into the fields’.
Luke XV, 16 — ‘ἀπὸ (εκ) τῶν κερατίων’ - ‘apo (ek) ton keration’ - ‘from the fruit of the carob tree’. These fruits are similar to locusts and were sometimes the food of the poorest people. The texts use one of two pronouns, the meaning is that these are leftovers that were not enough.
Luke XV, 17 — ‘εἰς ἑαυτὸν δὲ ἐλθὼν’ - ‘eis heauton de elthon’ - ‘having come to himself’. A common expression.
Luke XV, 18, 21 — ‘ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου’ - ‘hemarton eis ton ouranon kai enopion sou’ - ‘sinned in relation to (towards, in regard to, against) heaven and in front of you’. The preposition ‘eis’ indicates the direction of the sin, where it is directed towards, i.e. against what or whom.
Luke XV, 22 — ‘δακτύλιον εἰς τὴν χεῖρα αὐτοῦ καὶ ὑποδήματα εἰς τοὺς πόδας’ - ‘daktylion eis ten kheira autou kai hypodemata eis tous podas’ - ‘a ring for his hand and sandals for his feet’. The preposition ‘eis’ indicates the purpose of these things.
Luke XV, 25 — ‘ἐν ἀγρῷ’ - ‘en agro’ - ‘in the field’.
For more on the readings from the Gospel, please refer to the following:
https://oleksandr-zhabenko.github.io/en/commentaries/03032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/12022023.html
Glory be to Thee, our God, glory be to Thee!