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.
3 John I, 1 — ‘ἀγαπῶ ἐν ἀληθείᾳ’ - ‘agapo en aletheia’ - ‘I love in truth; I love with truth; I truly love’. The meaning is the third translation option.
3 John I, 3, 4 — ‘ἐν ἀληθείᾳ’ - ‘en aletheia’ - ‘in the truth; with the truth’. Both translations are possible, the first indicating that truth is an essential component of a good life, the second indicating that truth is life-giving (not by itself, but as a gift from God).
3 John I, 5 — ‘εἰς τοὺς ἀδελφοὺς καὶ τοῦτο ξένους’ - ‘eis tou adelphous kai touto xenous’ - ‘for brothers and strangers’. The preposition ‘eis’ indicates the purpose here.
3 John I, 7 — ‘ἀπὸ τῶν ἐθνικῶν’ - ‘apo ton ethnikon’ - ‘from the Gentiles’. The preposition ‘apo’ indicates that this is a matter of complete appropriation, misappropriation (i.e., it is not about avoiding all help from the Gentiles, but about enriching oneself and benefiting from it). Although the noun here is ambiguous, this option is the only correct translation in terms of meaning.
3 John I, 11 — ‘ἐκ τοῦ θεοῦ’ - ‘ek tou theou’ - ‘from God’. The preposition ‘ek’ here indicates origin. There is also an implicit comparison with the Son of God.
3 John I, 12 — ‘ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας’ - ‘hypo panton kai hypo autes tes aletheias’ - ‘all have testified, and also the truth’. The preposition ‘hypo’ is with the genitive case and indicates that it is a passive voice.
The Epistle is very similar in theme and language to 2 John, which is discussed in more detail here:
https://oleksandr-zhabenko.github.io/en/commentaries/21022025.html
For more on the reading from the Apostle, please refer to the following:
https://oleksandr-zhabenko.github.io/en/commentaries/11032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/20022023.html
Luke XIX, 29 — ‘εἰς Βηθφαγὴ καὶ Βηθανίαν’ - ‘eis Bethphage kai Bethanian’ - ‘to Bethphage and Bethany’. The preposition ‘eis’ indicates the direction of movement.
Luke XIX, 30 — ‘εἰς τὴν κατέναντι κώμην’ - ‘eis ten katenanti komen’ - ‘to the opposite village'. ‘ἐν ᾗ’ - ‘en he’ - ‘in which’.
Luke XIX, 36 — ‘ἐν τῇ ὁδῷ’ - ‘en te hodo’ - ‘on the way; along the way’. The second option is grammatically preferable.
Luke XIX, 38 — ‘εὐλογημένος ὁ βασιλεὺς ἐν ὀνόματι κυρίου- ἐν οὐρανῷ εἰρήνη, καὶ δόξα ἐν ὑψίστοις' - eulogemenos ho basileus en onomati kyriou en ourano eirene kai doxa on hypsistois
- ’blessed is the King into the name of the Lord in heaven peace and glory in the highest; blessed is the King with the name of the Lord in heaven peace and glory in the highest; blessed is the King in the name of the Lord in heaven peace and glory in the highest'. Various translations are possible, the combination of which can also convey a certain diversity of understanding and declaring the truth about King Christ by the crowd.
Luke XIX, 39 — ‘ἀπὸ τοῦ ὄχλου’ - ‘apo tou okhlou’ - ‘out of the crowd’. The preposition ‘apo’ indicates that the Pharisees stood out from the crowd because of their radical disagreement, ‘falling out’ of the general picture.
Luke XXII, 7 — ‘ἐν ᾗ’ - ‘en he’ - ‘into which’.
Luke XXII, 10 — ‘εἰς τὴν πόλιν’ - ‘eis ten polin’ - ‘into the city’. ‘εἰς τὴν οἰκίαν εἰς ἣν εἰσπορεύεται’ - ‘eis ten oikian eis hen eisporeuetai’ - ‘into the house into which he will enter’.
Luke XXII, 16 — ‘ἐν τῇ βασιλείᾳ τοῦ θεοῦ’ - ‘en te basileia tou theou’ - ‘in the Kingdom of God’.
Luke XXII, 17 — ‘διαμερίσατε εἰς ἑαυτούς’ - ‘diamerisate eis heautous’ - ‘divide into parts within yourselves’. This refers to the division among the disciples ('Share among yourselves!').
Luke XXII, 18 — ‘ἀπὸ τοῦ νῦν’ - ‘apo tou nyn’ - ‘(starting) from now on’. A common expression. The preposition ‘apo’ here indicates the beginning of a countdown. ‘ἀπὸ τοῦ γενήματος τῆς ἀμπέλου’ - ‘apo tou genemato tes ampelou’ - ‘from the fruit of the grape’. It is not the fruitfulness of the grape that is emphasised, but the origin of the wine. The preposition ‘apo’ indicates that it is being received as a gift.
Luke XXII, 19 — ‘εἰς ἐμὴν ἀνάμνησιν’ - ‘eis emen anamnesin’ - ‘for My remembrance; in remembrance of Me’. The preposition ‘eis’ indicates the purpose.
Luke XXII, 20 — ‘ἐν τῷ αἵματί μου’ - ‘en to haimati mou’ - ‘in My blood; with My blood’. Both translations are possible, the first indicating that the blood attests to the Testament, the Covenant, and the second that the Testament is fulfilled by the blood of Christ, His Sacrifice, more generally speaking.
Luke XXII, 23 — ‘ἐξ αὐτῶν ὁ’ - ‘ex auton ho’ - ‘which of them’. The preposition ‘ek’ in its form before the following ‘ho’ indicates that it is someone from their group.
Luke XXII, 24 — ‘ἐν αὐτοῖς’ - ‘eis autois’ - ‘in them'.
Luke XXII, 26 — ‘ἐν ὑμῖν’ - ‘en hymin’ - ‘in you'.
Luke XXII, 27 — ‘ἐν μέσῳ’ - ‘en meso’ - ‘in the midst; in the middle’ (where). A common expression.
Luke XXII, 28 — ‘ἐν τοῖς πειρασμοῖς’ - ‘en tois peirasmois’ - ‘in temptations; in trials’.
Luke XXII, 30 — ‘ἐν τῇ βασιλείᾳ μου’ - ‘en te basileia mou’ - ‘in My Kingdom’.
Luke XXII, 33 — ‘εἰς φυλακὴν καὶ εἰς θάνατον’ - ‘eis phylaken kai eis thanaton’ - ‘into prison and to death’. That is, where to.
Luke XXII, 37 — ‘ἐν ἐμοί’ - ‘en emoi’ - ‘in Me’.
Luke XXII, 39 — ‘εἰς τὸ ὄρος τῶν ἐλαιῶν’ - ‘eis to oros ton elaion’ - ‘to the Mount of Olives’. That is, ‘where to’.
For more on the readings from the Gospel, please refer to the following:
https://oleksandr-zhabenko.github.io/en/commentaries/11032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/20022023.html
To John the Baptist and the Forerunner of the Lord:
For more on the reading from the Apostle, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/06102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17092023.html
For more on the reading from the Gospel, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/16072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/09032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/26062023.html
Glory be to Thee, our God, glory be to Thee!