Glory Be to Jesus Christ!
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Colossians IV, 11 — ‘ἐκ περιτομῆς’ - ‘ek peritomes’ - ‘from circumcision’. That is, they come from the circumcised. ‘εἰς τὴν βασιλείαν’ - ‘eis ten basileian’ - ‘for the Kingdom’. The preposition ‘eis’ here indicates the purpose.
Colossians IV, 12 — ‘ἐξ ὑμῶν’ - ‘ex hymon’ - ‘of you’. The preposition ‘ek’ in its form before the following vowel indicates here a choice from a group of people. ‘ἐν ταῖς προσευχαῖς’ - ‘en tais proseukhais’ - ‘in high, spirited prayers; with high, spirited prayers’. Both translations are possible. ‘ἐν παντὶ θελήματι τοῦ θεοῦ’ - ‘en panti thelemati tou theou’ - ‘in every will (desire) of God; with every will of God’. Both translations are possible, the first indicating that the Lord wants us to be filled with goodness, and the second that the filling itself is the filling with God's will, i.e. its complete fulfilment.
Colossians IV, 13, 15 — ‘ἐν Λαοδικίᾳ’ - ‘en Laodikia’ - ‘in Laodicea’. ‘ἐν Ἱεραπόλει’ - ‘en Hierapolei’ - ‘in Hierapolis’.
Colossians IV, 16 — ‘παρ’ ὑμῖν' - par hymin
- near you
. The preposition ‘para’ in its form before the following vowel is here with the dative case. ‘ἐν τῇ Λαοδικέων ἐκκλησίᾳ’ - ‘en te Laodikoen ekklesia’ - ‘in the Church of Laodicea; by the Church of Laodicea’. Both translations are possible. ‘ἐκ Λαοδικίας’ - ‘ek Laodikias’ - ‘from Laodicea’. The preposition ‘ek’ here indicates the place from which the letter was written.
Colossians IV, 17 — ‘ἐν κυρίῳ’ - ‘en kyrio’ - ‘in the Lord’.
For more information about the reading from the Apostle, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/03112023.html
Luke XIX, 12 — ‘εἰς χώραν’ - ‘eis khoran’ - ‘into the country’.
Luke XIX, 13 — ‘ἐν ᾧ’ - ‘en ho’ - ‘before that’. A common expression.
Luke XIX, 15 — ‘ἐν τῷ ἐπανελθεῖν’ - ‘en to epanelthein’ - ‘when he returned’.
Luke XIX, 17 — ‘ἐν ἐλαχίστῳ’ - ‘en elakhisto’ - ‘in the least’.
Luke XIX, 20 — ‘ἐν σουδαρίῳ’ - ‘en soudario’ - ‘in a towel; in a handkerchief’.
Luke XIX, 22 — ‘ἐκ τοῦ στόματός’ - ‘ek tou stomatos’ - ‘out of the mouth’. The preposition ‘ek’ emphasises that the reason for the accusation is taken from the servant's own words.
Luke XIX, 24 — ‘ἀπ’ αὐτοῦ' - ap autou
- from him
. The preposition ‘apo’ in its form before the next vowel shows that it is to be taken away completely, entirely, wholly.
Luke XIX, 26 — ‘ἀπὸ δὲ τοῦ’ - ‘apo de tou’ - ‘from however the one’. The preposition ‘apo’ indicates that it will be completely, utterly, totally taken away.
Luke XIX, 28 — ‘εἰς Ἱεροσόλυμα’ - ‘eis Ierosolyma’ - ‘into Jerusalem’.
For more information about the Gospel reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/24112023.html
To the Apostles Philemon, Archippus and the co-apostolic martyr Apphia:
Philemon I, 3 — ‘ἀπὸ θεοῦ’ - ‘apo theou’ - ‘from God’. The preposition ‘apo’ indicates here that grace and peace are gifts of God to people.
Philemon I, 5 — ‘εἰς πάντας τοὺς ἁγίους’ - ‘eis pantos tous agious’ - ‘in all the saints; towards all the saints’. It is usually translated in the second way. The first version emphasises that all saints have this faith in Christ, it is common to all.
Philemon I, 6 — ‘ἐν ἐπιγνώσει’ - ‘en epignosei’ - ‘in knowledge; with knowledge’. Both translations are possible, the first emphasising that knowledge of the good is a condition for the community of faith with the saints, i.e. good living is a condition for the community of faith with the saints, and the second that knowledge of the good is a driving force for the unity of faith, i.e. it encourages and leads to it. ‘ἐν ἡμῖν εἰς Χριστόν’ - ‘en hemin eis CHriston’ - ‘in us for Christ’.
Philippians I, 8, 20, 23 — ‘ἐν Χριστῷ’ - ‘en CHristo’ - ‘in Christ’.
Philemon I, 10, 13 — ‘ἐν τοῖς δεσμοῖς’ - ‘en tois desmois’ - ‘in chains; with chains’. Both translations are possible, the first indicating that Paul was imprisoned, and the second that Paul's imprisonment was in some way responsible for Onesimus' conversion to Christ. It is not clear from the text which option is meant, but from Tradition we have information that it is more likely the first.
Philemon I, 16, 20 — ‘ἐν σαρκὶ καὶ ἐν κυρίῳ’ - ‘en sarki kai en kyrio’ - ‘in the flesh and in the Lord’. The use of the word ‘flesh’ can indicate the weakness of nature, i.e., here the meaning is that love for Onesimus can also be caused by compassion and empathy, solidarity in suffering for Christ, more likely from some personal experience of Philemon.
For more information about these readings, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/22112023.html
https://oleksandr-zhabenko.github.io/en/commentaries/09102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/11102023.html
Glory be to Thee, our God, glory be to Thee!