Commentary for (Philippians II, 12-16; Luke VI, 24-30; 2 Timothy II, 1-10; John XV, 17-XVI, 2)

Oleksandr Zhabenko 🇬🇧
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/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, which is currently being prepared for publication. For now, I will leave its results undisclosed so as not to create an announcement of the publication. I hope, God willing, to present the results later after the publication comes out.

I will update the list of links regarding prepositions at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
to keep the version of the text current and in future.

Liturgy:
(Philippians II, 12-16)
Philippians II, 12 — 'ἐν τῇ παρουσίᾳ μου' - 'en te parousia mou' - in my presence. The word is multivalent, but here through direct comparison and contrast only such a translation variant. 'ἐν τῇ ἀπουσίᾳ μου' - 'en te apousia mou' - in my absence. Analogously to the previous.

Philippians II, 13 — 'θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας' - 'theos gar estin ho energon en hymin kai to thelein kai to thelein kai to energein hyper tes eudokias' - literally for God is the One Who acts (operates, accomplishes) in you both the will (desire) and the action (accomplishment, operation) for (according to, for the sake of) good will (good pleasure). The faithful cooperate with God in the accomplishment of God's will and action in themselves and other creatures, but since God first leads them to this, gives strength and grants this, one can also say that it is He Himself Who accomplishes. See more about this in Ukrainian at the links (with uk in the URL) and English (the last one here):
https://oleksandr-zhabenko.github.io/uk/Blahodat.html
https://oleksandr-zhabenko.github.io/uk/Diya_blahodati.html
https://oleksandr-zhabenko.github.io/uk/BozhaBlahodat.html
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html

Philippians II, 15 — 'ἐν οἷς' - 'en hois' - in which. 'ἐν κόσμῳ' - 'en kosmo' - in the world. Where.

Philippians II, 16 — 'εἰς καύχημα' - 'eis kaukhema' - for praise. The preposition 'eis' here indicates the purpose of action. 'εἰς ἡμέραν' - 'eis hemeran' - unto day; for day. That is, complete praise to the apostle will be only on the Day of Christ's Second Coming. 'εἰς κενὸν' - 'eis kenon' - in vain. Common expression.

Paul again praises the Philippians in their virtues, testifying that those virtues are from God, testifies about the significance of faithful Christians for the world (parallel with Matthew X, 16, XII, 39, also with Matthew V, 14-16 and other places of Scripture). Expresses also personal joy from the fact that his own apostolic labour among them was successful for salvation (expresses in the form of a metaphor of running, athletic competition).

More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/16102023.html

(Luke VI, 24-30)
Luke VI, 29, 30 — 'εἰς τὴν σιαγόνα' - 'eis ten siagona' - to the cheek. 'ἀπὸ τοῦ αἴροντός' - 'apo tou airontos' - to take away completely. The preposition 'apo' emphasises that to take away entirely, completely.

To the Great Martyr Artemius of Antioch:
(2 Timothy II, 1-10; John XV, 17-XVI, 2)
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21062023.html

More about the reading from the Gospel of John see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21062023.html
https://oleksandr-zhabenko.github.io/en/Trinity.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html

Glory be to Thee, our God, glory be to Thee!