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:
For more information on the reading, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/02052024.html
In the liturgy:
1 Corinthians XI, 23 — 'παρέλαβον ἀπὸ τοῦ κυρίου' - 'parelabon apo tou kyriou' - 'received from the Lord'. The preposition apo
indicates that it is a gift from God. 'ἐν τῇ νυκτὶ' - en te nykti
- in that night
.
1 Corinthians XI, 24, 25 — εἰς τὴν ἐμὴν ἀνάμνησιν
- eis ten emen anamnesin
- for the remembrance of Me; in remembrance of Me
. That is, for what or as what.
1 Corinthians XI, 25 — ‘ἐν τῷ ἐμῷ αἵματι’ - ‘en to emo haimati’ - ‘in My Blood; with My Blood’. Both translations are possible, the first indicating that the Blood of Christ is the basis of the Covenant, and the second that the Covenant is made with its help.
1 Corinthians XI, 28 — οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω
- outos ek tou artou esthieto kai ek tou poteriou pineto
- so let him eat of the bread and drink from the cup
. The preposition ‘ek’ indicates here that the faithful consume the Holy Communion 'from the common bread and the common cup', i.e. they become participants, partakers of the Last Supper, and through this they are united with Christ Himself, becoming the Church, His mystical Body. Also, this preposition indicates that the faithful are united in this way with Christ, with each other, with the Church, and form a community. We are thus called to keep this unity actual, alive, effective, everlasting, permanent forever.
1 Corinthians XI, 30 — ἐν ὑμῖν
- en hymin
- in you
.
For verses 31-32, see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/19082024.html
For more information on the reading from the Apostle, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/13042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/02052024.html
Matthew XXVI, 2 — ‘ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς τὸ σταυρωθῆναι’ - ‘ho hyios tou anthropou paradidotai eis to staurothenai’ - The Son of Man is betrayed (handed over) to be crucified
. The preposition eis
indicates the purpose here.
Matthew XXVI, 3 — ‘εἰς τὴν αὐλὴν τοῦ ἀρχιερέως’ - ‘eis ten aulen tou arkhiereos’ - ‘into the high priest's house; into the high priest's courtyard’. That is, where to.
Matthew XXVI, 5 — ἐν τῇ ἑορτῇ
- en te heorte
- on the feast
. 'ἐν τῷ λαῷ' - en to lao
- in a people
.
On verses Matthew XXVI, 6-16, see here:
https://oleksandr-zhabenko.github.io/en/commentaries/16042025.html
Matthew XXVI, 18 — 'εἰς τὴν πόλιν' - 'eis ten polin' - 'into the city'.
John XIII, 3 — εἰς τὰς χεῖρας
- eis tas kheiras
- into the hands
. 'ἀπὸ θεοῦ' - apo theou
- from God (the Father)
. The preposition apo
indicates here that the Son of God changed the state of His being - He was with the Father Incorporeal, and in the Incarnation He became a Human Being.
John XIII, 4 — ἐκ τοῦ δείπνου
- ek tou deipnou
- from the supper
. That is, having left the food.
John XIII, 5 — ‘εἰς τὸν νιπτῆρα’ - ‘eis ton niptera’ - ‘into the basin’.
John XIII, 8 — εἰς τὸν αἰῶνα
- eis ton aiona
- forever
. A common expression.
Matthew XXVI, 21 — εἷς ἐξ ὑμῶν
- heis ex hymon
- one of you
. The preposition ek
in its form before the following hy
indicates that it is a representative of the group of apostles, i.e., Judas Iscariot.
Matthew XXVI, 23 — ἐν τῷ τρυβλίῳ
- en to tryblio
- in a bowl
.
Matthew XXVI, 27 — πίετε ἐξ αὐτοῦ πάντες
- piete ex autou pantes
- drink from it all
. The preposition ek
in its form before the next vowel indicates where to drink from. But the deeper meaning is the same as in 1 Corinthians XI, 28, which was analysed above.
Matthew XXVI, 28 — τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν
- 'touto gar estin to haima mou tes diathekes to peri pollon ekkhynnemenon eis aphesin hamartion' - 'for this is My Blood of the Covenant, which is shed (poured out) for many for the remission (forgiveness) of sins. The preposition “eis
indicates the purpose here. These are the well-known words of the institution of the Sacrament of the Eucharist.
Matthew XXVI, 29, 64 — ἀπ
ἄρτι' - ap arti
- from now on; henceforth
. A common expression. The preposition apo
in its form before the next vowel indicates here the beginning of the time. From the point of view of Christ Himself, the Eucharist at the Last Supper is of similar significance as the Kingdom of God, or better yet, the Second Coming in glory, to which He draws a time parallel here. 'ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου' - ‘ek toutou tou genematos tes ampelou’ - ‘from this fruit of the grapes’. The preposition ek
indicates where the wine comes from. 'ἐν τῇ βασιλείᾳ τοῦ πατρός μου' - ‘en te basileia tou patros mou’ - ‘in the Kingdom of My Father’.
Matthew XXVI, 30 — εἰς τὸ ὄρος τῶν ἐλαιῶν
- eis to oros ton elaion
- to the Mount of Olives
. That is, where to.
Matthew XXVI, 31, 34 — σκανδαλισθήσεσθε ἐν ἐμοὶ
- skandalisthesesthe en emoi
- you will stumble in Me; you will stumble with Me
. That is, they will fall into temptation because of Christ. 'ἐν τῇ νυκτὶ ταύτῃ' - en te nykti taute
- this night
.
Matthew XXVI, 32 — εἰς τὴν Γαλιλαίαν
- eis ten Galilaian
- into Galilee
. That is, where Jesus would arrive before them.
Matthew XXVI, 33 — ἐν σοί
- en soi
- in You; by You
. That is, they will fall into temptation because of Christ.
Matthew XXVI, 36 — εἰς χωρίον λεγόμενον Γεθσημανεί
- eis khorion logomenon Gethsemanei
- to a place called Gethsemane
. That is, where to.
Matthew XXVI, 39 — παρελθάτω ἀπ
ἐμοῦ τὸ ποτήριον τοῦτο' - parelthato ap emou to poterion touto
- let this cup pass me by; let this cup pass me by
. The preposition ‘apo’ and the prefix ‘par’ indicate that it is both a movement near and aside, i.e. ‘coming close, passing by, passing without touching’. The use of complex shades of meaning with prepositions and prefixes indicates that Christ's human will is searching for some particular way to avoid experiencing 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 also more at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/18022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25022025.html
https://oleksandr-zhabenko.github.io/en/Cup.html
Luke XXII, 43 — 'ἄγγελος ἀπ' οὐρανοῦ' - 'angelos ap ouranou' - 'angel from heaven'. The preposition ‘apo’ in its form before the next vowel indicates here that an angel came down from heaven to Christ in Gethsemane.
Luke XXII, 44 — ἐν ἀγωνίᾳ
- en agonia
- in struggle
. That is, in the maximum intensity of strength, during a spiritual struggle. See the references above.
On the verse of Luke XXII, 45, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/25022025.html
Matthew XXVI, 41 — 'ἵνα μὴ εἰσέλθητε εἰς πειρασμόν' - 'hina me eiselthete eis peirasmon' - 'so that you do not enter into temptation'. The parallel to the Lord's Prayer is all the more touching because of what Christ Himself is going through. See more at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/11012025.html
https://oleksandr-zhabenko.github.io/uk/christisrisen1/spokusy.html
https://oleksandr-zhabenko.github.io/uk/Про перелюб. Повна версія.html
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
Matthew XXVI, 42 — 'ἐκ δευτέρου' - 'ek deuterou' - 'the second time'. A common expression.
Matthew XXVI, 44 — ἐκ τρίτου
- ek tritou
- the third time
. A common expression.
Matthew XXVI, 45 — εἰς χεῖρας ἁμαρτωλῶν
- eis kheiras amartolon
- into the hands of sinners; into the hands of sinful people
. Christ entrusted Himself into the hands of the Father and the Spirit with complete trust in prayer, and now He entrusts Himself into the hands of sinners with complete obedience, without being a sinner.
Matthew XXVI, 47 — ‘ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ’ - ‘apo ton arkhiereon kai presbyteron tou laou’ - ‘from the high priests and elders of the people’. The preposition apo
here indicates that these men left the temple to go and seize Jesus.
Matthew XXVI, 52 — ‘εἰς τὸν τόπον αὐτῆς’ - ‘eis ton topon autes’ - ‘into its place’. That is, to hide where. 'ἐν μαχαίρῃ' - en makhaire
- with the sword
. That is, with what they will be destroyed, overcome.
Matthew XXVI, 55 — ‘ἐν ἐκείνῃ τῇ ὥρᾳ’ - ‘en ekeine te hora’ - ‘at that hour; then’. 'ἐν τῷ ἱερῷ' - en to hiero
- in the temple
.
Matthew XXVI, 64 — ἐκ δεξιῶν τῆς δυνάμεως
- ek dexion tes dynameos
- on the right hand of power; on the right side of power; on the right hand of power
. That is, in the most honourable place. The Power here is God.
Matthew XXVI, 67 — ‘εἰς τὸ πρόσωπον αὐτοῦ’ - ‘eis to prosopon autou’ - ‘into His face’. That is, they spat where to.
Matthew XXVI, 69 — ἐν τῇ αὐλῇ
- en te aule
- in the courtyard
.
Matthew XXVI, 71 — εἰς τὸν πυλῶνα
- eis ton pylona
- into the great gate
. That is, where he went out.
Matthew XXVI, 73 — σὺ ἐξ αὐτῶν
- sy ex auton
- you are one of them
. The preposition ek
in its form before the following vowel indicates here that the servant thought Peter was one of Jesus' disciples, which was indeed the case.
For parallel passages in Mark and Luke, see the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/18022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25022025.html
For more information on the reading from the Gospel, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/02052024.html
At the washing of the feet:
John XIII, 1 — 'ἐκ τοῦ κόσμου τούτου' - 'ek tou kosmou toutou' - 'out of this world'. The preposition ‘ek’ indicates where Christ is coming out from. 'ἐν τῷ κόσμῳ' - en to kosmo
- in the world
. That is, where. 'εἰς τέλος' - eis telos
- to the end
. A common expression. It means that His love was perfect, complete, and accomplished, and the events were the outcome of this love.
John XIII, 2 — εἰς τὴν καρδίαν
- eis ten kardian
- into the heart
. That is, where to.
For more on the next verses of the reading, please refer to the above.
After the washing of the feet:
For more on the reading, please refer to the above.
Glory be to Thee, our God, glory be to Thee!