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/12112025.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.
I prepared an improved version of my research, the presentation of which is available at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
The research material is currently being prepared for publication. I hope, God willing, to present fuller results later after the publication comes out.
I will update the list of references regarding prepositions at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
the latter — once or twice a month (in Ukrainian), to keep the text version current and up to date.
Liturgy:
Titus I, 5 — 'ἐν Κρήτῃ' - 'en Krete' - in Crete; on Crete
. Where.
Titus I, 6 — 'μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα' - 'me en kategoria asotias e anypotakta' - not in accusation of unsavedness [mortal sins] or insubordination
. In what.
Titus I, 9 — 'ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ' - 'en te didaskalia te hygiainouse' - in sound teaching [sound doctrine]; with sound teaching
. Both variants of translation are possible, the first indicates that the bishop should himself hold to sound doctrine, but also fulfil it, and the second — that sound teaching itself should be preached by him for this.
Titus I, 10 — 'οἱ ἐκ τῆς περιτομῆς' - 'hoi ek tes peritomes' - those who are from the circumcision; those who are circumcised
. The preposition 'ek' indicates here origin (from Jews).
Titus I, 12 — 'τις ἐξ αὐτῶν' - 'tis ex auton' - someone of them
. The preposition 'ek' in its form before the following vowel indicates here that it is spoken about a representative of their group.
Titus I, 13 — 'ὑγιαίνωσιν ἐν τῇ πίστει' - 'hygiainosin en te pistei' - sound in the faith
. In what.
Titus I, 15 — 'καὶ ὁ νοῦς καὶ ἡ συνείδησις' - 'kai ho nous kai he syneidesis' - both the mind and the consciousness; both the mind and the conscience
. Here important is the distinction through naming the two sequentially — under mind can be considered that which is more innate, and under conscience and consciousness — that which is more acquired, connected with experience, more individual. Right thoughts are capable of correcting negative experience and consequences, and wrong thoughts can destroy even positive experience. Mention of both together in this context means that those people both think erroneously and live sinfully.
The reading of the Epistle of the Apostle Paul to Titus begins.
The Apostle Paul addresses the apostle from the seventy Titus, who also was bishop of Crete.
Paul writes first about requirements for a bishop, and then about what was then widespread — preachers of circumcision and observance of the ritual component of the Law of Moses, often did this from desire for enrichment, whereas the apostles laboured selflessly and sacrificially. Those preachers were inclined to be listened to more by people with impure conscience, who thought through observance of ritual rules and prescriptions to come to terms
with conscience, to calm in ignorance
their mind and so on. Paul opposes such understanding and attitude to faith in these words.
More about the reading from the Apostle see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/14122023.html
Luke XX, 10 — 'ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος' — 'apo tou karpou tou ampelonos' - from the fruit of the vineyard
. The preposition 'apo' here indicates that the master was interested not so much in the fruits themselves as in profit from them, growth, also that they had to give that, and that this from their side could be a gift to the master. In the context and by the meaning of the parable it is spoken about that God wants more that we be similar to Him, that is, wants our divinisation, than that we do these or those works, the cause of the creation of the world is more the desire that others join the blessed life in God, than the desire that others fulfil something.
Luke XX, 17 — 'εἰς κεφαλὴν γωνίας' — 'eis kephalen gonias' - into the head of the corner
. The preposition 'eis' here indicates what the stone became, that is, became the main one, on which everything rests.
About the parallel place in the other evangelists I wrote at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/29092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/10082023.html
It is worth noting that the denial of the people shows that they realised that the parable concerns their environment, which often indeed rejected God, and in particular also concerning the chief priests and scribes, who also understood that the parable is about them. Nevertheless, there was no faith or repentance in them, but instead anger arose and a desire to destroy Jesus.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/28112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/30112023.html
Glory to Thee, our God, glory to Thee!