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 IV, 5, 9 — 'εἰς δικαιοσύνην' - 'eis dikaiosynen' - unto righteousness; for righteousness
. The preposition 'eis' indicates here what such faith becomes.
Romans IV, 10 — 'ἐν περιτομῇ' - 'en peritome' - in circumcision
. 'ἐν ἀκροβυστίᾳ' - 'en akrobystia' - in uncircumcision
. In both expressions it refers to the state of a person.
Romans IV, 11 — 'ἐν τῇ ἀκροβυστίᾳ' - 'en te akrobystia' - in uncircumcision (which was just mentioned)
. State. 'εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων' - 'eis to einai auton patera panton ton pisteuonton' - that he might be the father of many believers
. The preposition 'eis' indicates here the purpose. 'εἰς τὸ λογισθῆναι αὐτοῖς δικαιοσύνην' - 'eis to logisthenai autois dikaiosynen' - that righteousness might be reckoned unto them
. Here also indicates the purpose. See also the link regarding the seal:
https://oleksandr-zhabenko.github.io/en/commentaries/13062025.html
Romans IV, 12 — 'τοῖς οὐκ ἐκ περιτομῆς μόνον' - 'tois ouk ek peritomes monon' - (father) not only to those who are of circumcision
. That is, father not only to those who, like Abraham, have bodily circumcision. 'ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ' - 'alla kai tois stoikhousin tois ikhnesin tes en akrobystia pisteos tou patros hemon Abraam' - but also (father) to those who walk in order (who purposefully, orderly, consciously go, proceeding towards the goal) in the footsteps of the faith of our father Abraham, which he had in uncircumcision
. That is, Abraham is called righteous in the time before circumcision — called through faith, and not through circumcision. Therefore, first of all one should follow Abraham's faith.
More about the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/02072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/10062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25062024.html
Matthew VII, 15 — 'Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν' - 'Prosekhete apo ton pseudopropheton' - Be careful to avoid false prophets
. The preposition 'apo' indicates here that one needs to avoid them completely, entirely, fully. 'ἐν ἐνδύμασιν προβάτων' - 'en endymasin probaton' - in sheep's clothing
. In what (clothed). Prophets were often shepherds (Moses, David and others), therefore, this refers to imitating true prophets outwardly.
Matthew VII, 16, 20 — 'ἀπὸ τῶν καρπῶν αὐτῶν' - 'apo ton karpon auton' - by their fruits
. The preposition 'apo' indicates here that these fruits need to be examined more objectively, not relying only on personal opinion, views, vision, which often under the influence of certain circumstances, events, people (even spirits) can be very subjective. 'μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα;' - 'meti syllegousin apo akanthon staphylas e apo tribolon syka?' - do they gather grapes from thorns or figs from thistles (weeds)?
. Here Christ to a certain extent protects those who might be mistakenly taken for false prophets from the others understanding His warning too uncritically. He does not say that there will be no true prophets, but neither does He say that one should listen to everyone who looks like a prophet outwardly. This means that there will be those who will truly be similar to true prophets, but there will also be those who are not. The former will bring wonderful fruits, which need to be accepted for peace and happiness, and the latter — will bring evil. Discernment is needed. See also a good quote from the link:
https://oleksandr-zhabenko.github.io/en/commentaries/13062023.html
The verses of Matthew VII, 17-18 are the most rich in semantic nuances, which in Greek have the following meaning literally: Every tree that is good in a broad sense, naturally, truly good, produces beautiful, noble, good, masterpiece fruit, but a damaged, bad, corrupt tree produces bad, harmful fruit. A good (in the broad sense, naturally, really good) tree does not have the power (cannot, is not capable) to produce bad, harmful fruits, nor does a damaged, spoiled, bad tree produce beautiful, noble, good, masterpiece fruits
. By fruit
here we mean something new in general that did not exist before. Example: the author of a masterpiece in art cannot be ignorant
or incapable of art
. Fruits carry a higher degree of characteristics than human creators. That is why everyone wants to have good fruitful trees. And if a tree does not have beautiful fruit, then the unreliable position of such a tree in the garden can be uprooted upon inspection.
Matthew VII, 19 — 'εἰς πῦρ' - 'eis pyr' - into fire
. Where to.
Matthew VII, 21 — 'εἰς τὴν βασιλείαν τῶν οὐρανῶν' - 'eis ten basleian ton ouranon' - into the Kingdom of Heaven
. Where to. One of the meanings that this frequent expression has in the Gospels — already in this life to live so as to completely fulfil God's will, just as it will be in the eternal Kingdom of God after the general resurrection of the dead. 'ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς' - 'ho poion to thelema tou patros mou tou en tois ouranois' - he who does the will of My Father Who is in heaven
. Where.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/02072024.html
Glory be to Thee, our God, glory be to Thee!