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.
To the Martyr Julian of Tarsus:
About these readings to the holy martyrs see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04122024.html
Liturgy:
Romans III, 19 — 'τοῖς ἐν τῷ νόμῳ' - 'tois en to nomo' - to those who are in the Law
. That is, to those who have accepted the Law of Moses as God's Revelation and try to live according to this faith.
Romans III, 20 — 'ἐξ ἔργων νόμου' - 'ex ergon nomou' - from works of the Law
. The preposition 'ek' in its form before the following vowel indicates that by works done in obedience to the Law of Moses, a person is not justified before God. This is also evident from the fact that in the Old Testament there is no teaching about justification in the face of God from sins if a person fulfils the Law. The Law nowhere promises directly that its fulfilment will justify a person from their sins in God's eyes.
Romans III, 21 — 'μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν' - 'martyroumene hypo tou nomou kai ton propheton' - witnessed by the Law and the Prophets
. That is, both by people and by the testimony of the Old Testament Scripture. The preposition 'hypo' here with the genitive case indicates here the passive state of the participle witnessed
.
Romans III, 22 — 'εἰς πάντας τοὺς πιστεύοντας' - 'eis pantas tous pisteuontas' - towards all those who believe; for all those who believe
. Both translation variants are possible. The first indicates that God's righteousness is turned, directed towards the faithful, that is, regarding them it is most manifested in the gift of salvation and glorification; the second indicates that God's righteousness is given to the faithful as God's gift for their growth as God's children.
Regarding the verse Romans III, 23 I wrote earlier at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/17062023.html
- there is used 'υστερονται' — 'hysterontai' - (all) lack
(the glory of God). One can say so, this self-perception of the person themselves (I fall short…
) is preferable to the assertion that the person was deprived of God's glory (better to say, lost it).
Romans III, 24 — 'διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ' - 'dia tes apolytroseos tes en CHristo Iesou' - through the redemption that is in Christ Jesus
. About redemption in Christ see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
Romans III, 25 — 'ἐν τῷ αὐτοῦ αἵματι' - 'en to autou haimati' - in His Blood; with His Blood
. Both translation variants are possible, they both indicate the salvific meaning of Christ's Sacrifice for people. 'εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ' - 'eis endeixin tes dikaiosynes autou' - for the giving evidence (proof, declaring) of His righteousness
. This confirmation is not needed for God, but is important for the faithful to trust God, important for trusting and deep relationships with Him.
Romans III, 26 — 'ἐν τῇ ἀνοχῇ τοῦ θεοῦ' - 'en te anokhe tou theou' - in God's self-restraint (forbearance, long-suffering)
. Here are two meanings — regarding God's long-suffering for the sake of repentance and conversion of sinful people, as well as regarding kenosis, God's humility — primarily of Jesus Christ. 'ἐν τῷ νῦν καιρῷ' - 'en to nyn kairo' - in the present time
. It concerns the period of the present life of each person, as well as the history of the world in general. 'εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ' - 'eis to einai auton dikion kai dikaiounta ton ek pisteos Iesou' - so that He might be righteous and justifying the one who is from faith of Jesus
. That is, faithful Christians. The preposition 'ek' indicates here that a person lives, proceeding from their faith in Christ (that is, righteous from faith
, which is used throughout the entire Epistle).
More about the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/06072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/09022023.html
Matthew VII, 2 — 'ἐν ᾧ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν' - 'en ho gar krimati krinete krithesesthe, kai en ho metro metreiite metrethesetai hymin' - for with what judgement you judge, you will be judged, and with what measure you measure, it will be measured to you
. Also about judgement and measure it is well written at the link:
https://www.instagram.com/p/BhjBm9bg0EM/
The Lord Jesus Christ said: “Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you.
(Luke VI, 37-38). Let's think about how often we measure. We say or even think, perhaps without even realising it, that the house is big and spacious, and we measure it by the standards of size and the ability for us to move around and see. What is the problem? Our measures are rarely really accurate, as can be seen from the fact that we can measure in completely different ways, arbitrarily. A good measure means one that is correct, i.e. just as a kilogram weight should be 1 kg, so it is — the situation described here is correct, and it is the way God created it. Stomping and shaking heterogeneous mixtures or raw materials to make them more homogeneous, the identical in different directions, i.e. mutual measurement will not happen immediately, but after many attempts to measure, and it will be more or less correct statistically. Overfilling means that the response will be more significant and possibly more intense than the action itself, the measure itself. The hem is the lower part of the garment, the part that is usually not flaunted, which is somewhere on the periphery of attention and consciousness. And very often we measure ourselves, as well as other people's measurements, at the hem, limiting ourselves. This response is often implicit, if you do not pay attention to it, just as the division is often overlooked.
Matthew VII, 3 — 'ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου' - 'en to ophthalmo tou adelphou sou' - in your brother's eye. Where. 'ἐν τῷ σῷ ὀφθαλμῷ' - 'en to so ophthalmo' -
in your eye. Where.
Matthew VII, 4, 5 — 'ἐκ τοῦ ὀφθαλμοῦ σου' - 'ek tou ophthalmou sou' - from your eye. From where. 'ἐν τῷ ὀφθαλμῷ σοῦ' - 'en to ophthalmo sou' -
in your eye. Where.
Matthew VII, 5 — 'ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου' - 'ek tou ophthalmou tou adelphou sou' - from your brother's eye. From where.
Matthew VII, 6 — 'ἐν τοῖς ποσὶν αὐτῶν' - 'en tois posin auton' - with their feet. With what.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/06072024.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/21052023.html
https://www.instagram.com/p/BhjBm9bg0EM/
Glory be to Thee, our God, glory be to Thee!