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) (and part quoted in the commentaries to Romans XIII, 14 etc. — by Google Gemini Pro 3), with subsequent editing by me.
Matins:
On the readings from the Gospel see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/11052025.html
Liturgy:
Romans XIII, 11 — 'ἐξ ὕπνου' — 'ex hypnou' - from sleep; out of sleep
. The preposition 'ek' in its form before the following vowel indicates from whence the transition occurs — from sleep to wakefulness. Analogously it is used in the case of resurrection, in particular the Resurrection of Jesus Christ — from death to life.
Romans XIII, 13 — 'ἐν ἡμέρᾳ' — 'en hemera' - in the day
. Rather the second translation variant. A common expression.
Romans XIII, 14 — 'μὴ ποιεῖσθε εἰς ἐπιθυμίας' — 'me poieisthe eis epithymias' - make (create) not into lust; make (create) not for lust; turn not into lust
. Various translation variants are possible. The expression is of many meanings. The key thought here is that a person may turn love of oneself, care for one's body, into lust or use it for lust, which is precisely what ought not to be done. The preposition 'eis' here conveys the nuance of a shift in the centre of the action — from good care to an evil sinful passion and lust. A detailed analysis of these words in various contexts see further below.
Romans XIV, 1 — 'μὴ εἰς διακρίσεις διαλογισμῶν' — 'me eis diakriseis dialogismon' - not for the discerning (judicial examination) of thoughts (intentions, calculations, discussions, disputes)
. That is, one ought not to take upon oneself the role of judges in order to condemn others, in particular weak brethren and sisters, and in particular one ought not to begin communication or conversation for the purpose of condemning a person or quarrelling with them. These words of the apostle also indirectly concern people (the apostle did not have them in mind, but in meaning they apply to this case as well) who take upon themselves the role of psychologists
, wishing to display their superiority
.
Today's appointed reading is a call to awaken from spiritual sleep, to cast away evil deeds, thoughts, words and intentions, and instead to be such that when the Coming of the Lord arrives, when the secret is revealed, we might be in the light and not in the darkness.
Put ye on the Lord Jesus Christ
— perhaps a person is not ready to renew their life entirely, to change themmselves wholly in an instant, filling the whole heart, soul and mind with light, to draw near to perfection, but every person is able to change in Christ, to which Paul in fact calls. A person can put on clothing — in the same way they can take to themselves good thoughts, can fulfil a commandment, can serve Christ and their neighbours, and so forth.
Regarding the verse Romans XIII, 14 see the following work. I quote:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/17022026.html
Matthew V, 28: 'ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ' — I say to you that everyone who looks at a woman to (towards) lust, has already committed adultery with her in his heart
. Here is seen the preposition 'pros', which by basic meaning means to
(towards
), that is indicates the direction of movement. Therefore, when someone looks at someone attentively (which means the Greek word used here), then with such a person a movement occurs. They can move to lustfulness, and having come there
, having passed this path
, they have already committed adultery. Does the Greek word to lust
here mean to desire
, or is this something else / more? The path from attracted attention and consent to show this attention through gazing all the way to the appearance of lustfulness may seem short, but the main thing — the person is in no way obliged to pass it! That is this path should not be passed, and we all are called to this. If it seems that this can simply happen as if unintentionally
, then these words are a call to show more awareness, attentiveness to the path, life, to oneself and God and not to go by this path.
Also remembered is the parable about the merciful Samaritan and a prayer is born: Lord, help me on the path of attentiveness, so as not to fall into the hands of spiritual robbers!
(under which symbolically in the parable are understood evil spirits).
Acts XX, 33: 'ἀργυρίου ἢ χρυσίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα' — Neither silver, nor gold, nor anyone's clothing have I desired
. Here it is spoken about the needs of a person, but at the same time also about that not all desires of a person actually come from their needs. Gold, silver, someone's clothing (that is enrichment) are not actually a need of a person, but can be their desire.
Romans VI, 12: 'μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ' — Therefore let not sin reign in your mortal body, that you should obey its lusts
. Here lust belongs not to the person themselves, but to sin, which means that lust is not a manifestation of the freedom of the person.
Romans XIII, 14: 'ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας' — but put on the Lord Jesus Christ, and the fleshly thinking ahead (that is cares concerning the flesh ahead, beforehand) do not make (that is do not transform) into lusts!
.
Here is seen that fleshly thinking ahead is not sin, but it can be made (done, that is to cause by it lusts) into lusts (and not one!).
Here it is spoken about bodily needs, but one can also understand also the soul's ones in connection with bodily. Again we see a path — between thinking about bodily needs ahead, that is awareness of bodiliness, its consequences and needs, and between lusts. And again the person is not obliged to pass it!
Matthew VI, 32: 'πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων' — For all these things the Gentiles (nations) seek; but your Heavenly Father knows that you need all these things
. It is important to say that it can be seen that it is good to satisfy needs not through the desire to satisfy them, but through knowledge about their existence. For example, it is good to eat not through the feeling of hunger, but through knowledge that the time has come to eat. One can ask oneself the question: Do I want my need in something to be satisfied without my felt desire? Do I want to feel this desire?
. It is necessary to say that the knowledge about that God knows about our needs, does not deny turning to Him in prayer. On the contrary, prayer is encouraged by that God is near and knows more than we ourselves. Also this does not mean that the person renounces labour for needs, but their search goes further than them, to God.
1 Corinthians VII, 5: 'μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου πρὸς καιρὸν ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν' — Do not deprive one another, except perhaps for a determined (defined) time by agreement (unanimous, so that the thought of both would sound!), that you may be in fasting and prayer, and come together again, that Satan may not tempt you through your lack of self-control (lack of restraint)
. Here it is spoken about the bodily relations of spouses. The apostle gives advice. One can think that lustfulness can be one of the main temptations here, therefore one can also think that lustfulness can be a manifestation of lack of restraint. With regard to all the above written, the person is called to prudence, to go consciously to the Lord.
I received critical feedback regarding the first verse. I shall present my responses here.
This is a well-known passage that requires exegesis. If someone has attempted to follow this commandment, then that person knows that two verbs are used which are not identical to one another (to look at, to regard and the like ≠ to lust after). They are far from always combined, even in the context of relationships, and even concerning love and marriage. Therefore the existence of a way
is evident.
I also consulted with Gemini. It confirmed that this is the correct interpretation.
https://poe.com/s/z0VUGM0InIqub14eMLF3
I would draw your attention to another passage concerning space
— this is the use in this same verse of the preposition 'en' regarding the heart (the heart as a space for the commission of adultery or faithfulness).
And also — such an understanding follows from another well-known passage which is not mentioned here. Matthew XIX, 12: 'εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω' — in which to contain
is used, which derives from to give place
(a room), that is that which gives space for
.
In light of these passages, this is the correct understanding.
Jude I, 4 — 'εἰς τοῦτο τὸ κρίμα' — 'eis touto to krima' — for this judgement
. The preposition 'eis' indicates the purpose. 'εἰς ἀσέλγειαν' - 'eis asegeian' - into shamelessness; into licentiousness; into debauchery
. That is, into what they transform it. One may say that if a person lives in grace and fulfils God's will, then His gifts, including the bodily ones, do not lead to sins, whereas these false teachers mentioned here do precisely the contrary.
I shall also add that Romans XIII, 14 in the light of all this in effect opens up a vision including of spiritual growth and formation. It is in effect the golden rule
of the approach to many spheres of human life.
Receive him that is weak in the faith, but not to doubtful disputations
— not into (as a destination) the judging (discerning) of thoughts, designs, movements of the heart
— do not burden the unconfirmed with great exactitude and vigilance; on the contrary, one ought to show mutual support, unity and solidarity in good, in Christ.
The desire to correct one's neighbour
may proceed not from love of God, of them and of oneself, but from other impulses, and in that case such a desire may lead even to distrust of God in the fact that He cares for every person. This Paul teaches us to avoid.
On the readings from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26022023.html
Matthew VI, 18 — 'τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ' — 'to patri sou to en to kryphaio kai ho pater sou ho blepon en to kryphaio' - to thy Father, Who is in secret, and thy Father, Who seeth in secret (in the hidden; the secret)
. That which a person cares about, that also do they receive as a reward; their actions bring certain results. Therefore, if a person cares about human glory, they will receive it to a certain degree, but if they care about that which only God sees, they will receive in return that which God Himself gives. All else shall be added to this, and the person's heart will be with God. Therefore here it is not so much the secret that is important, as sincerity and complete dedication to God. It is possible and necessary to do good publicly as well, but if a person does this for God and not for human glory, then they will have a deep relationship with God, a heavenly treasure. The words concerning the secret have a different — a pedagogical — aim. People often wish to imagine God in one way or another, but Christ says not to imagine God, but to try to cast away the motives that are not connected with God, in particular the desire for purely human glory. If one does so, then incomparably better than with the use of any imagination will one be able to address God. Do you wish to see God? Cast away that which hinders this. Prayer may not reach God not because He is invisible or inaccessible, but in particular because it may be combined in that person with sin (which in the Greek language generally means has missed, has not hit the mark
). See also regarding Mark III, 29 at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/04092025.html
I shall add a few more words concerning the word 'αφητε' — 'aphete' — ye shall release, let go, lose, set free; scatter (as an army in battle); forgive debts; leave, let go (it also has other meanings which do not appear fitting in this context; in general the word is of very many meanings)
. I shall dwell on the many-sidedness of this word. In general, its clearest meaning in the New Testament is forgive
, and the form of forgiveness (how it ought to be, how it manifests itself) is release, allow to go
. That is, in the most general sense, the Gospel forgiveness and the commandments concern the releasing
of sins and debts, the possibility of their not touching us ourselves
, of becoming invulnerable to them
by reason of their missing
past us, and so forth. That is, an unforgiven sin in this sense hits
the person who does not forgive and thereby causes them pain. And to forgive
means to bring it about that the sin misses, passes by, without touching
. This corresponds to the evasion of a blow in the martial arts — the sin hits
the person, whereas the one who forgives it in the Gospel sense evades the blow
. But this same word also has the meaning of to scatter an army in battle or war
— that is, in certain cases forgiveness is equivalent to a complete and final victory in a war or battle. Sometimes forgiveness may signify separation, that is, the state of being in safety, not simply evasion of the blow
but moving to a safe place
. And so forth — that is, Christian forgiveness is of many meanings and has many manifestations and forms. See at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/24082025.html
Matthew VI, 20 — 'θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ' — 'thesaurizete de hymin thesaurous en ourano' - lay up (accumulate, amass, gather, keep in store) for yourselves treasures in heaven
. More on this theme it was written at the links:
https://www.instagram.com/p/C8Iav6ssKOI/
https://www.instagram.com/p/C_C9Ad6sV1P/?img_index=2
https://www.instagram.com/p/C6UFRMqsq66/?img_index=1
https://www.instagram.com/p/DT6fitxAvd9/?img_index=1
On fasting — analogously to yesterday's readings:
https://oleksandr-zhabenko.github.io/en/commentaries/21022026.html
For more on the readings from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26022023.html
To the Forerunner:
On the readings from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/28092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17092023.html
On the readings from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/26062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/16072024.html
Glory be to Thee, our God, glory be to Thee!