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, 16 — 'εἰς καύχημα' - 'eis kaukhema' - for praising
. 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.
Philippians II, 19 — 'ἐν κυρίῳ' - 'en kyrio' - in the Lord
. In Whom.
Philippians II, 22 — 'εἰς τὸ εὐαγγέλιον' - 'eis to euangelion' - for the Gospel
. The preposition 'eis' here indicates the common goal.
The Apostle Paul testifies about his sacrificial ministry, and also commands to rejoice with him. About this see more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/20102025.html
Also Paul writes about the intention to send Timothy (who also directly participated in writing the letter), who was a good co-worker of Paul and even to a certain degree was like a spiritual son of the apostle to the Gentiles. He characterises him as a wonderful fellow servant. Such a characteristic is made vivid by the fact that many did not make as much effort as Timothy made to work in the field of ministry to Christ (verses 20-21).
To seek one's own
means to care for one's own temporal interests in this life, neglecting to one degree or another the need to serve God, Christ. One can say differently, that if God desires something, He desires it earlier than the person themselves and calls them to the same, but then in no way can one say that this is the person's own
, but rather God's. And if it is spoken of one's own, then God's is denied, and therefore, it is spoken of something displeasing to God.
Paul awaits the resolution of an important question regarding himself and then can send Timothy, whose help was very valuable here for Paul.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/05112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17102023.html
Luke VI, 38 — 'εἰς τὸν κόλπον' - 'eis ton kolpon' - into the lap
. Where to.
Luke VI, 39 — 'εἰς βόθυνον' - 'eis bothynon' - into a pit
. Where to.
Luke VI, 41, 42 — 'ἐν τῷ (ἰδίῳ) ὀφθαλμῷ' - 'en to (idio) ophthalmo' - in the (own) eye
. Where.
Luke VI, 42 — 'ἐκ τοῦ ὀφθαλμοῦ' - 'ek tou ophthalmou' - from the eye
. From where.
Luke VI, 44 — 'ἐκ τοῦ ἰδίου καρποῦ' - 'ek tou idiou karpou' - from its own fruit
. From what, through what, by what, that is, indicates grounding and reasonable cause. 'ἐξ ἀκανθῶν' - 'ex akanthon' - from thorns
. 'ἐκ βάτου' - 'ek batou' - from brambles
. Here in both cases — from where. But if one looks not at the literal direct meaning of the parable, it is spoken that good deeds of an evil person are not properly theirs, but more proceed from God.
Luke VI, 45 — 'ἐκ τοῦ ἀγαθοῦ θησαυροῦ' - 'ek tou agathou thesaurou' - from the good (generally, in sum) treasure
. 'ἐκ τοῦ πονηροῦ' - 'ek tou ponerou' - from the evil (in sum, generally)
. 'ἐκ γὰρ περισσεύματος' - 'ek gar perisseumatos' - for from abundance
. In the first two cases indicates movement from where, and in the last — the cause. The abundance of the heart is the cause of words. See more about this at the links:
https://www.instagram.com/p/C6UFRMqsq66/?img_index=1
https://oleksandr-zhabenko.github.io/en/commentaries/04082025.html
https://oleksandr-zhabenko.github.io/en/Adultery-briefly.html
https://oleksandr-zhabenko.github.io/en/commentaries/31072023.html
https://youtu.be/1S0J4A5elxY?si=tP5BlxT8-ci98XuR&t=6470
(due to time limitations I could not respond to the last thought about non-resistance, which was inappropriate there).
Regarding that thought see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14062025.html
https://www.instagram.com/p/C5yGPxRs2l0/
Continuation of the Sermon on the Mount in Luke. He gives here Christ's words which Matthew gives in different places.
About verses 37-42 regarding the parallel passage in Matthew (Matthew VII, 1-5) it is well written at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21062025.html
https://www.instagram.com/p/BhjBm9bg0EM/
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/17062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04072023.html
About verse 39 regarding the parallel passage (Matthew XV, 14) it is written at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24072025.html
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://oleksandr-zhabenko.github.io/en/commentaries/20072023.html
About verse 40 regarding the parallel passage (Matthew X, 24) it is written at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22062023.html
About verses regarding fruits regarding the parallel passage (Matthew VII, 16-20) see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13062023.html
Also regarding the parallel passage to verses 43-45 (Matthew XII, 33-35) see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/29072023.html
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03102023.html
Glory be to Thee, our God, glory be to Thee!