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, 14 — 'εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι' - 'ei gar hoi ek nomou kleronomoi' - for if those who are from the Law are heirs
. The preposition 'ek' indicates here the cause of inheritance, heirship — if the Law were the cause, then not the promise and not Abraham's faith would be determining factors, but the Law itself.
Romans IV, 16 — 'ἐκ πίστεως' - 'ek pisteos' - from faith; of faith
. That is, here it concerns the fact that faith itself is the cause of inheritance, heirship. 'εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι' - 'eis to einai bebaian ten epangelian panti to spermati' - so that the promise might be firm (certain, reliable) to all the seed (that is, to all heirs)
. The preposition 'eis' indicates here the purpose. 'οὐ τῷ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῷ ἐκ πίστεως' - 'ou to ek tou nomou monon alla kai to ek pisteos' - not only to those who are from the Law, but also to those who are from faith
. That is, not only to Old Testament Israel, but also to faithful Christians through faith.
Romans IV, 17 — I shall quote:
https://oleksandr-zhabenko.github.io/en/commentaries/03072024.html
Romans IV, 18 — 'ὃς παρ' ἐλπίδα ἐπ' ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν' - 'hos par elpida ep elpidi episteusen eis to genesthai auton patera pollon ethnon' - who to the proxiity of hope upon hope believed that he would become father of many nations; who alongside hope upon hope believed that he would become father of many nations; who against hope upon hope believed that he would become father of many nations
. Various translation options are possible for the expression with the preposition 'para'. The preposition 'para' in its form before the following vowel here with the accusative indicates that faith and hope interacted in a special way that is difficult to describe in words. The first translation variant emphasises that Abraham wanted to believe that he would become a father (not thinking about many nations), and therefore believed, that is, faith drew near
to hope. The second translation variant indicates that faith and hope went alongside, together
. The third translation variant indicates that human reasoning and expectations yielded to faith in God's revelation, which revived his hope entirely upon God, upon His promise, and such hope together with faith was fulfilled.
Romans IV, 20 — 'εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ' - 'eis de ten epangelian tou theou ou deikrithe te apistia' - for he did not consciously separate himself (did not doubt, did not yield) to unbelief into God's promise
. The preposition 'eis' indicates here faith in what — in God's promise.
Romans IV, 22 — 'ἐλογίσθη αὐτῷ εἰς δικαιοσύνην' - 'elogisthe auto eis dikaiosynen' - it was reckoned to him into (as) righteousness
. The preposition 'eis' indicates here what his faith became.
Romans IV, 24 — 'τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν κύριον ἡμῶν ἐκ νεκρῶν' - 'tois pisteuousin epi ton egeiranta Iesoun ton kyrion hemon ek nekron' - who believe upon Him who raised Jesus our Lord from the dead
. The preposition 'ek' indicates here whence the transition occurred — from the dead to the living. The preposition 'epi' regarding faith indicates here that the Father is the Support for faith.
More about the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03072024.html
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.
Matthew VII, 22 — 'ἐν ἐκείνῃ τῇ ἡμέρᾳ' - 'en ekeine te hemera' - on that day; at that day
. When.
Matthew VII, 23 — 'ἀποχωρεῖτε ἀπ' ἐμοῦ' - 'apokhoreite ap emou' - depart from Me
. The preposition 'apo' in its form before the following vowel indicates that the departure must be complete, entire, altogether.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03072024.html
Glory be to Thee, our God, glory be to Thee!