Commentary for (Galatians V, 22-VI, 2; Matthew XI, 27-30; Romans XIV, 19-26; Matthew VI, 1-13)

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/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.

Translated from Ukrainian by Claude Sonnet 4.6 (Anthropic AI), with subsequent editing by me.

Liturgy:
To all our venerable fathers and mothers who have shone forth in ascetic labours:
(Galatians V, 22-VI, 2; Matthew XI, 27-30)
On the readings from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

For more on the readings from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03072025.html
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://oleksandr-zhabenko.github.io/en/commentaries/08022024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/29062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18072024.html

(Romans XIV, 19-26)
Romans XIV, 19 — 'εἰς ἀλλήλους' — 'eis allelous' - one for another; one to another. Both translation variants are possible.

Romans XIV, 21, 22 — 'ἐν ᾧ' — 'en ho' - in which; with which. Both translation variants are possible.

Verses 24-26 are absent from many manuscripts.

The first part of the appointed reading from the Apostle concerns the attitude towards food, and in general towards all that in one way or another may affect other people. A continuation of the previous readings which prepare for the fast, in the thought that one ought, as far as possible, to have a care for the conscience of those around one. Indeed, if people are scandalised by something essential (for example, faith in Christ), then one ought not to please them in opposition to Christ. But in many cases a person is inclined to attribute to faith in Christ their personal preferences or dislikes, tastes and other things that may not in truth be connected with the faith of Christ — that is, in effect to place certain views of their own at nearly the same level of significance as the faith of Christ. The Apostle does not deny the existence of personal convictions (which may also be part of group ones, for example national), but urges to seek unity in Christ.

In the second part — an extended doxology — Paul gives thanks to God and glorifies Him.

On the readings from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/25022023.html

(Matthew VI, 1-13)
Matthew VI, 1 — 'παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν οὐρανοῖς' — 'para to patri hymon to en ouranois' - in the vicinity of your Father, Who is in the heavens. The preposition 'para' here with the dative case indicates nearness to God the Father. Analogously it is spoken of the situation when the rich young man departed from Jesus sorrowful, and Christ said that in the vicinity of God all things are possible. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10122025.html
https://oleksandr-zhabenko.github.io/en/commentaries/20112024.html

Matthew VI, 2 — 'ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις' — 'en tais synagogais kai en tais rhymais' - in the synagogues and in the crowded streets. 'ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων' - 'hopos doxasthosin hypo ton anthropon' - so that they might be glorified by people. The preposition 'hypo' here with the genitive case indicates that this is the passive voice of the verb might be glorified.

Matthew VI, 4, 6 — 'ἐν τῷ κρυπτῷ' — 'en to krypto' - in the hidden; in secret; secretly. Literally — the first. 'ὁ βλέπων ἐν τῷ κρυπτῷ' - 'ho blepon en to krypto' - Who seeth in secret; Who seeth the hidden; Who seeth the secret. Various translation variants are possible.

Matthew VI, 5 — 'ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν' — 'en tais synagogais kai en tais goniais ton plateion' - in the synagogues and on the corners of the streets (crossroads).

Matthew VI, 6 — 'εἰς τὸ ταμεῖόν' — 'eis to tameion' - into the inner, private chamber (which is never shown to strangers). 'πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ' - 'proseuxai to patri sou to en to krypto' - pray with inspiration and elevation to thy Father, Who is in secret. The absence of motives of human glory and honour favours inspired, elevated relations with God, including prayer.

Matthew VI, 7 — 'ἐν τῇ πολυλογίᾳ' — 'en te polylogia' - in much speaking; with much speaking. Both translation variants are possible: the first indicates that the prayer of the Gentiles may be accompanied by much speaking, utterances, incantations, while the second — that they hope by this very means to be heard by God. Further, Christ explains that the meaning of prayer is not in expressing one's needs in fine words, but in establishing, restoring, deepening and broadening good relations with God. The value of prayer is not in the fact that a person has expressed to God his thoughts, experiences and needs, or has attempted to persuade Him of something, but in communion with God. If prayer has no bearing whatsoever on true communion with God, then it is full of much speaking.

Matthew VI, 9 — 'πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς' — 'pater hemon ho en tois ouranois' - Our Father, Who art in the heavens; Our Father, Who is in the heavens; Our Heavenly Father. Various translation variants are possible. The heavens here is in the plural, and further — in the singular, which signifies the richness of God's will for different people and the fact that God leads people towards harmony and unity in Him.

Matthew VI, 10 — 'ἐν οὐρανῷ' — 'en ourano' - in heaven. Heaven here is not beneath God's will, nor is it a support or foundation, but is the environment, the place of its fulfilment. Heaven and earth here do not tug at the rope of attention towards themselves, do not strive to draw attention to themselves, but yield attention to God's will, pointing to it as to that which is truly important. One might say thus: wherever God's will is fulfilled by creation voluntarily and willingly, there come to pass the breadth of heaven and the foundation of earth.

Matthew VI, 13 — 'μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν' — 'me eisenenkes hemas eis peirasmon' - lead us not into temptation; bring us not into trial; carry us not into temptation. The preposition 'eis' indicates whereto the movement may occur, that is, the direction. The word 'peirasmos' is of many meanings, and therefore various translation variants are possible. 'ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ' - 'rhysai hemas apo tou ponerou' - deliver (preserve, protect, save, free from the influence of) us from evil (by its results, in sum, in general) (from the evil one). The preposition 'apo' indicates that the Lord is able to preserve us fully from evil, which we ask of Him. Various translation variants are possible. The combination of both petitions indicates that the source of temptations is evil, the evil one, and the Lord has the power to protect and preserve us from it. The first verb indicates that we may fall into temptation even when the Lord cares for us in a particular and extraordinary manner (literally carries us in His arms as a spouse or children), yet we ask that He preserve us. One might also say thus: God's general providence may permit temptations and trials, but we, knowing our weakness, ask God to care for us in a particular manner, to carry us in His arms, so that we may not fall into temptation.

On faith see more in the work at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html

On the readings from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/25022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/07012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/07022024.html

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