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.
The correct statements in the work at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
are connected with comments written during more than a year, during which I better understood the ideas, usage, logic, even peculiarities of pronunciation, therefore now it is appropriate to review and correct the allowed inaccuracies. Instead of correcting in old texts, I will correct in new ones (I have already begun to do this). Therefore the work continues, particularly it is necessary to consider the readings during about two weeks in August-September 2024, when I did not have access to the Internet network. If you notice inaccuracies in the comments at the links cited there, then it is worth checking whether there are newer ones regarding the same reading. 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:
Regarding the not-made-by-hands image of Jesus Christ:
Colossians I, 12 — 'εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί' - 'eis ten merida tou klerou ton hagion en to photi' - for participation in the inheritance of the saints in the light
. The preposition 'eis' indicates here the purpose — the Father made the faithful such that they can become saints in the light, in God's grace, that they can inherit all God's promises, particularly to become children of God and inherit the blessed eternal life in love.
Colossians I, 13 — 'ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ' - 'hos erysato hemas ek tes exousias tou skotous kai metestesen eis ten basileian tou hyiou tes agapes autou' - Who delivered us from the authority of darkness and transferred us into the Kingdom of His beloved Son
. The typical pair of prepositions 'ek'-'eis' indicates movement — from where and to where.
Colossians I, 14 — 'ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν' - 'en ho ekhomen ten apolytrosin ten aphesin ton hamartion' - in Whom we have redemption, the forgiveness of sins
. In Whom.
Colossians I, 15 — 'εικων' — 'eikon' — image
(hence the word icon
, and also direct connection with the not-made-by-hands image, the memory of whose transfer is today).
Colossians I, 16 — 'ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς' - 'en auto ektisthe ta panta en tois ouranois kai epi tes ges' - in Him all things were created in the heavens and on the earth; by Him all things were created in the heavens and on the earth
. Both translation variants are possible, with the first emphasising that all creation conceived by the Father received in the Son as the Primary Source, particularly all authority, as the Archetype, as the Pattern. The second variant points to the Father, Who creates by the Son, the Word (it would be appropriate to add and the Spirit
). 'τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται' - 'ta panta di autou kai eis auton ektistai' - all things through Him and for Him were created
. — Therefore, the Son is uncreated, is God. The preposition 'eis' indicates here the purpose.
Colossians I, 17 — 'τὰ πάντα ἐν αὐτῷ συνέστηκεν' - 'ta panta en auto synesteken' - all things in Him are held together; all things by Him are held together
. Similarly to verse 16, both translation variants are possible. The Son of God as God holds everything in being, gives life and the like.
Colossians I, 18 — 'πρωτότοκος ἐκ τῶν νεκρῶν' — 'prototokos ek ton nekron' - the firstborn from the dead
. The preposition 'ek' indicates here from where Christ's transition in the Resurrection occurred — from the dead to the living. He is called born regarding the Resurrection, because namely the Resurrection is the transition to renewed life, and for the faithful their resurrection will also be a manifestation of their relationship with God particularly as God's children. 'ἐν πᾶσιν' - 'en pasin' - in all things
.
The reading from the Apostle contains thanksgiving to God the Father and exposition of faith regarding the Lord Jesus Christ.
The Son is the image of the Father (the invisible God
), born before all creation (uncreated), is the Creator, because by Him (the Word
) and in Him (as the Goal, as the point of destination, that is, all creation is directed by God towards the Son of God, everything is intended to draw near to Him) everything was created. This confession echoes with: I am the Alpha and Omega, the Beginning and the End (Goal)
(Revelation I, 8, 17-18).
See also about all this more thoroughly at the link:
https://oleksandr-zhabenko.github.io/en/Proof.html
Luke IX, 51, 53 — 'ἐν τῷ συμπληροῦσθαι' - 'en to symplerousthai' - difficult to translate, literally similar to when they were to be completely fulfilled
. When. 'εἰς Ἱερουσαλήμ' - 'eis Hierousalem' - to Jerusalem
. Where to.
Luke IX, 52 — 'εἰς πόλιν' - 'eis polin' - to a city (settlement)
. Where to.
Luke IX, 54 — 'ἀπὸ τοῦ οὐρανοῦ' - 'apo tou ouranou' - from the heaven; from the sky
. The preposition 'apo' indicates that fire would leave the heaven, and this in turn indicates that the mood and desire of the disciples were far from heavenly. The words about Elijah are absent in many manuscripts. Also the quoted words of Jesus's rebuke further on.
Luke IX, 55-56 — in many ancient manuscripts of the Gospel, Jesus's words are absent.
The teaching about Jesus's gentleness — if one thinks about how to help people achieve salvation, then a person becomes gentle, humane.
Luke IX, 56 — 'εἰς ἑτέραν κώμην' - 'eis heteran komen' - to another village
. Where to.
In the apostolic (Christ's) mission regarding preaching, condemning people is not included, particularly to destruction and eternal torments. If the apostles do witness about perdition, it is for people's awareness, also for understanding subsequent events, particularly regarding God's righteous judgement concerning unrepentant sinners who have rejected great Divine mercy in order to commit their sins. A similar commandment is repeated regarding the Pharisees (leave them! They are blind guides for the blind
), also regarding departure from cities and settlements that have completely rejected the Gospel. The apostolic response to complete rejection is not curse or condemnation, but complete severance of relationships.
Luke X, 22 — 'ὑπὸ τοῦ πατρός μου' - 'hypo tou patros mou' - by My Father
. Here the preposition 'hypo' with the genitive case indicates that the Father transmitted to the Son, and what He transmitted, He has all the ability to transmit. See more at the link and others quoted there:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
It is necessary to add, clarifying and correcting an earlier commentary on this matter, that here it is emphasised precisely that the Father has all the ability to transmit everything to the Son, and the Son has all the corresponding ability to receive it, this concerns the Godhead and the like. Generally this shows that the Divine Hypostases are in a certain measure (which is a mystery) primary in relation to the Divine nature. It is necessary to remember that both the Father reveals the Son, and the Spirit reveals the Father and the Son, that is, They do this mutually (for example, let us recall Christ's words to Peter regarding his confession of faith). I wrote more about this earlier at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04052023.html
here I quote:
It is necessary to say that if a person knows the Son of God with love, then by this they become like the Father, Who knows and loves the Son, Who sent Him into the world. A person who similarly to the Father loves Him can accept the Son, they also accept God's plan regarding the salvation of people and other similar things. And this means that they are similar to the Father in this, and this is possible only when the Father gives this to them.
See more about the Gospel reading at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/19102023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23102023.html
Romans XV, 30 — 'συναγωνίσασθαί μοι ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ πρὸς τὸν θεόν' - 'synagonisasthai moi en tais proseukhais hyper emou pros ton theon' - take part in the struggle, help, fight on one side together with me in prayers for me to God
. That is, pray together with me, although this may resemble struggle or competition. That is, pray even in difficult circumstances.
Romans XV, 31 — 'ἵνα ῥυσθῶ ἀπὸ τῶν ἀπειθούντων ἐν τῇ Ἰουδαίᾳ' - 'hina rystho apo ton apeithounton en te Ioudaia' - that I may be delivered from the disobedient in Judaea
. The preposition 'apo' indicates here that it is about complete deliverance, that is, so that those people would cease being disobedient to God. 'ἡ διακονία μου ἡ εἰς Ἱερουσαλὴμ' - 'he diakonia mou he eis Hierousalem' - my ministry that is for Jerusalem
. That is, it concerns ministry for the faithful, and this means ministry to spiritual Jerusalem, that is, the Kingdom of God.
Romans XV, 32 — 'ἐν χαρᾷ' - 'en khara' - in joy
. How.
Continuation of the reading, about which is spoken at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Nevertheless, if there it was more about deeds, here it is about prayer. Paul asks for prayer together with him.
I note that here it is clearly seen that common prayer can also be such that is performed by people who are at a great distance. Distance is not an obstacle to community in prayer, as it is not an obstacle when people are gathered in one place, yet separated by small space from each other. Nevertheless, such community in prayer at a distance is not equivalent to prayer together in one place. This is especially relevant in times of widespread broadcasting through technologies.
For the most common prayer, important is not only a common place of prayer, but also personal relationships, which are possible in full measure only in the direct presence of participants. Great distance introduces certain limitations on place and relationships, which does not harm the community of prayer, but is not equal to prayer together in one place.
To be delivered from the unbelieving
— that is, so that the Lord would preserve from persecution by non-Christians, so that everything would be peaceful.
acceptable to the saints
— that is, to faithful Christians, was well received by them.
See an earlier post about the reading from the Apostle at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/12082023.html
Matthew XVII, 24 — 'εἰς Καφαρναοὺμ' - 'eis Kapharnaoum' - to Capernaum
. Where to.
Matthew XVII, 25 — 'εἰς τὴν οἰκίαν' - 'eis ten oikian' - to the house; into the building; home
. Where to. 'ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίω' - 'apo tinon lampanousin tele e kenson? apo ton hyion auton e apo ton allotrio' - from whom do they take taxes or tribute? from their sons, or from strangers?
. The preposition 'apo' indicates here that taxes and tribute are taken by rulers (authorities) completely, entirely. In those times a larger portion than now was designated for rulers' own expenses. Now a significantly larger portion goes to general state needs (ideally almost all budget revenues).
Matthew XVII, 26 — 'ἀπὸ τῶν ἀλλοτρίω' - 'apo ton allotrio' - from strangers
. See just above regarding verse 25.
Matthew XVII, 27 — 'πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον' - 'poreutheis eis thalassan bale ankistron' - go to the sea cast a hook; go, cast a hook into the sea
. Both translation variants are possible, but the first is more natural as a combined action that Christ tells to do (combined actions can be more effective than single ones). Where to.
Here it is, the question and answer shows that taxes are collected not from one's own children, but from others. Therefore God's children (particularly the apostles) are not obligated to pay taxes on the temple, that is, to give money as tax to God
. All the more so the Son of God Himself, Who is God. Peter to a certain extent hurried to give an answer to those who were asking.
I wrote in a publication regarding the Russian world
, see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17082024.html
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
here I quote.
In the words of the Gospel of John As the Father has life in Himself, so He GAVE THE SON TO HAVE life in Himself
(John V, 26) it is shown that divine, proper fatherhood, connected with 'πατρια' — gives to have
in oneself what is transmitted.
Compared to the more well-known story with the question of the lawyers, much less attention is paid to this story, because it has much more freedom and call to it. But precisely this story directly speaks about what Christ Himself thinks about this matter. Moreover, here one can think that in this story precisely Christ has more freedom in presenting His thought than in the story with the cunning question about tax to Caesar. Christ in that situation had much more limited possibilities for freedom of expressing His thought in such a way that He could express it calmly, clearly and distinctly. Of course, as Lord He said everything correctly, but in the aspect of possibility to speak He had less opportunity to speak openly, whereas in the situation with Peter — everything is opposite — Peter is one of the closest disciples and, of course, Peter would support very different views of his Teacher, and certainly he would not want to accuse Christ.
Christ speaks about people being free, and therefore it is worth thinking about this, how not to limit people's freedom, and the state should work on this, it should move in the direction of increasing people's freedom.
Another somewhat paradoxical vector of thought should be how to obtain treasury filling through miracles
, or to put it simply, through what does not require enormous efforts. As Peter received the stater miraculously, having done several uncomplicated actions, so Christians need to try to embody this Gospel ideal in life. Authority that tries to do this is more Gospel-like in this matter. If we compare in this the Russian authority and others, the first has no advantage, but rather has a lag.
See also more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
About verses Matthew XVIII, 1-4 see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/31072023.html
Glory be to Thee, our God, glory be to Thee!