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.
Liturgy:
Romans II, 28 — 'οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή' - 'ou gar ho en to phanero Ioudaios estin, oude he en to phanero en sarki peritome' - for he is not a Jew who is one outwardly, neither is circumcision that which is outward in the flesh
. Here Judaism
(here synonym of true faith and godliness, children of faithful Abraham, of the fathers etc.) and circumcision
— signs and symbols of true faithfulness to God, true children of God, like seals of belonging to God. Paul says that true seals of belonging to God are not external manifestations, but an entirely faithful person — in body, soul and spirit.
Romans II, 29 — 'ἀλλ' ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι' - 'all ho en to krypto Ioudaios, kai peritome kardias en pneumati ou grammati' - but he is a Jew who is one inwardly, and circumcision is of the heart, in the spirit, not in the letter (with the spirit, not with the letter)
. Continuation of the thought of verse 28 — the presence of the Holy Spirit, grace, and not symbols and external form are the true seals.
Romans III, 4 — 'δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῷ κρίνεσθαί σε' - 'dikaiothes en tois logois sou kai nikeseis en to krinesthai se' - (Thou) wast justified in Thy words and prevailed when Thou wast judged
. Here is the passive voice, which indicates that it is not the Lord Who wants to judge creation, but creation wants to judge God. The Lord did not create the world to then judge it, He does not need this. Instead, creation through its sins likely reproaches
God, accuses Him of their own falls and sins. And behold, the Lord will prevail in such judgment and will be justified from all accusations. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
Romans III, 7 — 'εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ' - 'ei de he aletheia tou theou en to emo pseusmati eperisseusen eis ten doxan autou' - but if the truth of God in my falsification abounded exceedingly for His glory; but if the truth of God by my falsification abounded exceedingly for His glory
. Both translation options are possible. The Apostle Paul speaks in human terms
, that is, from the point of view of an inventive but not wise person — such a person might think that God has benefit
from human fall and sins, because He thus manifests His justice. But in reality, as Paul says further, God has no need to increase His boundless and immeasurable glory and particularly righteousness and justice through judgment over creation. No, there is another reason — people through the fall distance themselves from God, which serves as the foundation for their decline. God's glory neither increases nor decreases, but people depart from life and light or conversely turn back.
Romans III, 9 — 'πάντας ὑφ' ἁμαρτίαν εἶναι' - 'pantas hyph hamartian einai' - all are under sin
. The preposition 'hypo' in its form before the following 'ha' here with the accusative indicates that people became weaker
than sin, succumbed
in the confrontation, surrendered captive
to sin through the fall.
Romans III, 13 — 'ὑπὸ τὰ χείλη αὐτῶν' - 'hypo ta kheile auton' - under their lips
. The preposition 'hypo' here with the accusative indicates that the serpent's poison is hidden behind soft lips. The lips are soft, but the poison is dangerous. This refers to what people conceal behind external decency and social relationships, politeness (with their mouths they kiss and speak) — sinfulness and vices.
Romans III, 16 — 'ἐν ταῖς ὁδοῖς αὐτῶν' - 'en tais hodois auton' - in their ways; on their roads
. Where.
More about the reading see at the links:
https://oleksandr-zhabenko.github.io/en/Proof.html
https://oleksandr-zhabenko.github.io/en/Cognition.html
https://oleksandr-zhabenko.github.io/en/commentaries/12062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01072024.html
Matthew VI, 34 — 'μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς' - 'me oun merimnesete eis ten aurion, he gar aurion merimnesei heautes' - therefore, do not be anxious (do not be troubled, worried, do not be thoughtful) about morrow (tomorrow's morning, day, whose coming is announced by the morning fresh breeze), for the morrow (tomorrow's morning, day, whose coming is announced by the morning fresh breeze) will be anxious (will worry, will be thoughtful) about itself (
morrow in Greek is feminine gender — she)
. There is a good verse on these words of Christ, a somewhat expanded semantical translation of this verse:
https://www.instagram.com/p/C7cEETLs_Qe/
I quote further another work (translated into British English):
https://oleksandr-zhabenko.github.io/uk/Matthew6.html
Those faithful to Christ labour and care about various things, but if the Lord cares for birds and lilies, which do not make conscious efforts for development, then if the faithful add conscious efforts, will not the Lord care for them even more and will not the results be significantly better? And if the goal and motivation were mentioned above, then now — our feelings and emotions. For sorrow and thoughtfulness — these are experiences and emotions, sometimes even feelings of a person. And the Lord cares for the emotional side. And we, therefore, need to take care.
There is a certain paradox here. Here the Lord addresses our thinking and expects wisdom from us. Therefore He teaches us to think in a special way. He says: 'There will always be enough troubles, every day, at every time there will be quite enough of them'. What then is the Joyful, Good News here, as the very word Gospel is translated? In that all troubles will be resolved. Otherwise the very flow of time, the very history of humanity or of each individual person would cease. The Lord teaches to believe that all troubles, all problems will be resolved, often in an unpredictable way. We do not know the solution to many questions or problems, but tomorrow they will be resolved, and today they will be being resolved, so as to have been resolved tomorrow. Therefore we must live by today's day, knowing that what we care about is our today's day, for which we ask for daily bread in prayer. We must also believe that tomorrow, about which we do not know, will be God's gift, to Him belong glory, honour and worship — to the Father, Son and Holy Spirit always, now, and at all times, and unto ages of ages. Amen.
Matthew VII, 9 — 'ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος' - 'e tis estin ex hymon anthropos' - or who is there among you (from amongst you; among you) a human being
. The preposition 'ek' in its form before the following 'hy' indicates here that it refers to a representative of Jesus' disciples, that is, to all disciples of Jesus.
Matthew VII, 11 — 'ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς' - 'ho pater hymon ho en tois ouranois' - your Father Who is in the heavens
. Where.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01072024.html
https://www.instagram.com/p/C7cEETLs_Qe/
https://oleksandr-zhabenko.github.io/en/Beauty.html
https://oleksandr-zhabenko.github.io/en/33.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/25102023.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
Glory be to Thee, our God, glory be to Thee!