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 V, 17 — 'ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ' - 'en zoe basileusousin dia tou henos Iesou CHristou' - in life they shall reign through the One Jesus Christ
. Where. It is primarily about eternal incorruptible life, but also about changes in the life of the faithful through grace even now.
Romans V, 18 — 'ὡς δι' ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι' ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς' - 'hos di henos paraptomatos eis pantas anthropous eis katakrima, houtos kai di henos dikaiomatos eis pantas anthroupous eis dikaiosin zoes' - just as through one transgression to all people unto condemnation, so also through one (accomplished) righteousness to all people unto justification of life
. Such a translation is caused by the agreement in gender of the numeral one
and the nouns beside it. That is, in this verse, unlike the previous ones, it is literally not about persons, but about their accomplishments — Adam and Eve committed the first sin, but Christ accomplished the work of salvation. On the other hand, their actions are closely connected with themselves, as ChatGPT points out, so translators often translate precisely regarding one person
for context and clarity. The preposition 'eis' regarding results indicates here that people became directed towards condemnation and similarly towards justification.
Romans V, 21 — 'ἐν τῷ θανάτῳ' - 'en to thanato' - by the death
. Here only such a translation is possible by meaning. Sin does not reign in death
, because not every death is caused by sin — Christ died not because of sin, but to defeat sin and death. In Christ's death sin does not rule, therefore, the translation in death
is incorrect. And the translation by the death
indicates that sin most reveals its destructive and ruinous power through its general consequence — death. Christ accepted the consequences of sins, but not the sins themselves, to save us through union with God. 'εἰς ζωὴν αἰώνιον' - 'eis zoen aionion' - for eternal life; unto eternal life
. That is, where grace leads and what it is needed for particularly (among everything, here only eternal life is named as that which more fully manifests God's gifts in general).
Romans VI, 2 — 'ἐν αὐτῇ' - 'en aute' - in it; with it
. Both translation variants are possible. The first indicates that the faithful should not live in the environment of sin
, that is, we must struggle against and overcome sins — our own and others'. The second — that all the more sin should not constitute the content of life
, its fulfilment
.
More about the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/05072024.html
Matthew IX, 15 — 'ἀπ' αὐτῶν' - 'ap auton' - from them
. The preposition 'apo' in its form before the following vowel indicates that they will take the bridegroom completely, entirely, that is, it concerns the invisibility of Christ to bodily eyes now, as well as the sins of the faithful, which prompt them to intensify fasting.
Matthew IX, 16 — 'ἀπὸ τοῦ ἱματίου' - 'apo tou himatiou' - from the garment
. The preposition 'apo' indicates here that the patch will completely separate from the garment.
Matthew IX, 17 — 'εἰς ἀσκοὺς παλαιούς' - 'eis askous palaious' - into old wineskins
. Where to. 'εἰς ἀσκοὺς καινούς' - 'eis askous kainous' - into new wineskins
. Where to. I shall quote here one good excerpt from the link:
https://oleksandr-zhabenko.github.io/en/commentaries/16062023.html
Matthew IX, 17 — used literally 'συντηπουνται' - 'syntereuntai' - 'keep close together'. That is, God's intention is that the new wine (New Testament doctrine and faith) should keep close together
with the disciples of Jesus. Then they will be mutually preserved.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/05072024.html
Glory be to Thee, our God, glory be to Thee!