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.
At the early service:
John XII, 17 — τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν
- 'ton Lazaron ephogesen ek tou mnemeiou kai egeiren auton ek nekron' - called Lazarus from the tomb and raised him from the dead
. The preposition ‘ek’ here indicates where the transition of Lazarus took place - from death to life.
John XII, 20 — ἐκ τῶν ἀναβαινόντων
- ek ton anabainonton
- from those who went up
. The entry into Jerusalem is described as an upward ascent because of its location, and is also in line with the idea of spiritual ascent. The preposition ek
indicates that these Hellenes were representatives of such pilgrims. 'ἐν τῇ ἑορτῇ' - en te heorte
- on the feast
.
John XII, 21 — Φιλίππῳ τῷ ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας
- Philippo to apo Bethsaida tes Galilaias
- (to) Philip, who is from Bethsaida of Galilee
. The preposition apo
here indicates that Philip left Bethsaida altogether, in particular, when travelling with Jesus.
John XII, 24 — εἰς τὴν γῆν
- eis ten gen
- into the land
.
John XII, 25 — ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν
- 'ho mison ten psykhen autou en to kosmo touto eis zoen aionion phylaxei auten' - 'whoever hates his life in this world, will keep it for eternal life. The preposition “eis
indicates the goal here. In general, the words are multivalent - the soul here is both a component of the human being and life itself. With regard to the soul as a component of the human being, it means: whoever does not consider the state of the soul in this world (sinful) to be good will preserve it (purified, free from sins and passions) for eternal life
; with regard to life, whoever hates his or her sins will preserve his or her eternal life in the struggle against them, being faithful in Christ. See also the parallel passages at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/10082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22072023.html
John XII, 27 — πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης
- pater, soson me ek tes horas tautes
- Father, save Me from this hour (season)
. 'εἰς τὴν ὥραν ταύτην' - eis ten horan tauten
- for this hour (season)
. The pair of prepositions ek
-'eis' indicate movement from and to (into). The synoptics have similar passages regarding prayer in Gethsemane. The use of complex shades of meaning with prepositions and prefixes indicates that Christ's human will is searching for some special way to avoid suffering what awaits. At the same time, Christ's human will is obedient to God's will. Christ does not seek to avoid what is coming, does not deny that it will happen, but entrusts Himself to the Father (and the Spirit). Only God can change it; the Lord trusts Him completely. See more about this at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/18022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25022025.html
John XII, 28 — φωνὴ ἐκ τοῦ οὐρανοῦ
- phone ek tou ouranou
- a voice from the heaven
. That is, from where.
John XII, 32 — ἐκ τῆς γῆς
- ek tes ges
- from the earth; from the earth
. The preposition ‘ek’ indicates where Christ will be lifted up from (here the twofold meaning of the ascension is Crucifixion and Ascension).
John XII, 34 — ἐκ τοῦ νόμου
- ek tou nomou
- from the Law
. That is, from where. 'εἰς τὸν αἰῶνα' - eis ton aiona
- forever
. A common expression.
John XII, 35 — τὸ φῶς ἐν ὑμῖν ἐστιν
- to phos en hymin estin
- the light is in you
. It is better to translate it according to its meaning, since Christ is the Light. 'ἐν τῇ σκοτίᾳ' - ‘en te skotia’ - ‘in the darkness’.
John XII, 36 — πιστεύετε εἰς τὸ φῶς
- pisteuete eis to phos
- believe in(to) the light
. The preposition eis
indicates here that faith leads to the object of faith, enters into it, i.e. faith in Christ as Light leads into Light, makes one Christ's. 'ἀπ' αὐτῶν' - ap auton
- from them
. The preposition apo
in its form before the next vowel indicates here that Christ hid Himself from them, they completely lost the ability to see Him and talk to Him. This action is a prototype of what was to happen later (it refers to the Ascension of Christ, after which most people do not see Christ with their bodily eyes).
John XII, 37 — οὐκ ἐπίστευον εἰς αὐτόν
- ouk episteuon eis auton
- did not believe in Him
. See verse 36 above.
John XII, 42 — ἐκ τῶν ἀρχόντων πολλοὶ
- ek ton arkhonton polloi
- many of the elders
. That is, of the respected and honourable Jews. The preposition ‘ek’ indicates that these elders were representatives of the nation. 'ἐπίστευσαν εἰς αὐτόν' - episteusan eis auton
- they believed in Him
.
John XII, 44 — ὁ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμὲ ἀλλὰ εἰς τὸν πέμψαντά με
- ho pisteuon eis eme ou pisteuei eis eme alla eis ton pempsanta me
- 'whoever believes in Me, does not believe in Me, but in Him Who sent Me. That is, they believe in the Father. One of the Hypostases of the Trinity represents the Other. This is often found in the Scriptures, and it testifies to their unity and love.
John XII, 46 — “εἰς τὸν κόσμον - eis ton kosmon
- into the world; for the world
. Both translations are possible, the first indicating the God Incarnation, while the second indicates its purpose - the salvation of the world and the deification of the faithful. 'ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ' - hina pas ho pisteuon eis eme en te skotia me meine
- so that everyone who believes in Me will not remain in the darkness
.
John XII, 49 — ‘ἐξ ἐμαυτοῦ’ - ‘ex hemautou’ - ‘from Myself’. The preposition ek
in its form before the following he
indicates here that the origin of Christ's words is referred to - they do not come from His own will alone, but from the Council of the Trinity. Christ speaks here directly of the Father for several reasons, including the fact that He is revealing the Father, emphasising the meaning of what it means to speak from oneself
(which He did not do), and because the Father is the Beginning of the Godhead.
For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/12042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/23052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01052024.html
At the liturgy:
Matthew XXVI, 6 — ἐν Βηθανίᾳ ἐν οἰκίᾳ Σίμωνος τοῦ λεπροῦ
- en Bethania en oikia Simonos tou leprou
- in Bethany in the house of Simon the leper
.
Matthew XXVI, 8 — εἰς τί
- eis ti
- why; for what
. An interrogative word of purpose. A common expression.
Matthew XXVI, 10 — ἔργον γὰρ καλὸν ἠργάσατο εἰς ἐμέ
- egron gar kalon ergesato eis eme
- for she did a supremely good (wonderful) deed for Me (towards Me)
. The preposition eis
indicates the purpose of the action and also the Person for Whom the woman acted.
Matthew XXVI, 13 — ἐν ὅλῳ τῷ κόσμῳ
- en holo to kosmo
- in the whole world
. 'εἰς μνημόσυνον αὐτῆς' - eis mnemosynon autes
- in memory of her
. A common expression.
Matthew XXVI, 16 — ἀπὸ τότε
- apo tote
- since then
. A common expression. The preposition ‘apo’ indicates the beginning of the count.
For more on the Gospel reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/12042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01052024.html
Glory be to Thee, our God, glory be to Thee!