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.
Liturgy:
Romans VIII, 2 — 'ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ' - 'ho gar nomos tou pneumatos tes zoes en CHristo Iesou' - for the law of the Spirit of life in Christ Jesus
. That is, consistent life according to God's will, revealed in Christ. 'ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου' - 'apo tou nomou tes hamartias kai tou thanatou' - from the law of sin and death
. The preposition 'apo' indicates here that the deliverance is complete, total.
Romans VIII, 3 — 'ἐν ᾧ ἠσθένει διὰ τῆς σαρκός' - 'en ho esthenei dia tes sarkos' - in what was powerless through the flesh
. The Law has no flesh (as one might think from some translations), but rather through the weakness of human nature after the fall, the Law does not save a person. 'ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινεν τὴν ἁμαρτίαν ἐν τῇ σαρκί' - 'en homoiomati sarkos hamartias kai peri amartias katekrinen ten amartian en te sarki' - in the likeness of sinful flesh and through (because of) sin condemned sin in the flesh
. He condemned sin because it is sin, literally a miss
, not hitting God's target.
Romans VIII, 4 — 'ἐν ἡμῖν' - 'en hemin' - in us
. Where.
Romans VIII, 7 — 'ἔχθρα εἰς θεόν' - 'ekhthra eis theon' - enmity towards (as final point of movement) (against) God
— that is, the preposition 'eis' emphasises the dynamism and tendency of hostility against God — it is not always evident that carnal thinking, sinful thinking is enmity against God and His design, often it does not reach this manifestation, but its meaning is precisely this — enmity against God, towards Him, even if not manifest to such an extent as to be clearly revealed. 'οὐχ ὑποτάσσεται' - 'oukh (h)ypotassetai' - does not place itself under; does not submit
to God's Law. Cannot
, that is is not able, has no power
— for by virtue of the aforementioned laws of sin and death
a human being cannot in the state of sin obey God's Law, this is mutually exclusive.
Romans VIII, 8 — 'οἱ δὲ ἐν σαρκὶ ὄντες' - 'hoi de en sarki ontes' - those who are in the flesh
. That is, those who themselves live as if they are only flesh, a purely material being.
Romans VIII, 9 — 'ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι' - 'hymeis de ouk este en sarki alla en pneumati' - and you are not in the flesh, but in the Spirit
. That is, you live as spiritual beings. 'εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν' - 'eiper pneuma theou oikei en hymin' - if only the Spirit of God dwells in you
. That is, the faithful are spiritual people if the Holy Spirit lives in them. This is an explanation of what it means to be spiritual people.
Romans VIII, 10, 11 — 'ἐν ὑμῖν' - 'en hymin' - in you
. Where. See also about perichoresis at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
Romans VIII, 11 — 'εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν' - 'ei de to pneuma tou egeirantos ton Iesoun ek nekron oikei en hymin' - if the Spirit of Him Who raised (resurrected) Jesus from the dead dwells in you
. That is, it refers to the Father, Son and Holy Spirit, the Trinity. 'ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν' - 'ho egeiras ek nekron CHriston Iesoun' - He Who raised (resurrected) Jesus Christ from the dead
. The preposition 'ek' indicates here whence the transition occurred — from the dead to the living. 'ζῳοποιήσει' - 'zoopoiesei' - will quicken
, will create, as poetry, actively alive
. I wrote more about the meaning of the word earlier, see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/03072024.html
Here it is meant that the life which the Spirit of God, the Holy Spirit, gives will extend to the body as well. If a person lives according to the Holy Spirit, then He will quicken even her body.
More about the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/10072024.html
Matthew X, 16 — 'ὡς πρόβατα ἐν μέσῳ λύκων' - 'hos probata en meso lykon' - as sheep in the midst of wolves
. That is, surrounded by wolves
. It refers to the fact that some of those around the apostles and the faithful following their example will try to use them for their sinful purposes.
Matthew X, 17 — 'ἀπὸ τῶν ἀνθρώπων' - 'apo ton anthropon' - from people
(people). The use of the preposition 'apo' indicates separateness
from people, that is, the apostles' life should not be completely transparent
and predictable to people. In general, behaviour should be open, inspire trust, but at the same time should not be simple-minded, frivolous, thoughtless, inattentive, indifferent, etc. 'εἰς συνέδρια' - 'eis synedria' - to courts; for courts
. Where and for what. 'ἐν ταῖς συναγωγαῖς αὐτῶν' - 'en tais synagogais auton' - in their synagogues
. Where.
Matthew X, 18 — 'εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν' - 'eis martyrion autois kai tois ethnesin' - for a testimony to them and to the nations (Gentiles)
. The preposition 'eis' indicates here the purpose which the apostles and the faithful themselves should try to achieve in this — to testify to others.
Matthew X, 19 — 'μεριμνησητε' - 'merimnesete' - do not be anxious, do not be troubled, do not worry
(beforehand). The same as in the Sermon on the Mount, compare:
https://oleksandr-zhabenko.github.io/en/Beauty.html
'ἐν ἐκείνῃ τῇ ὥρᾳ' — 'en ekeine te hora' - in that hour; at that hour
. That is, at that very time. It also refers (among other things) to the appropriate use of time by the faithful.
Matthew X, 20 — the literal translation gives: for it is not you who are those who speak, but the Spirit of your Father is He who speaks in you (as place of action)
. The Holy Spirit Himself speaks during the confession and martyrdom of the holy apostles (and following their example, many faithful) and therefore there is no need to worry about this beforehand. If a person worries beforehand, they will be susceptible to entirely human anxieties, and therefore to sins, whereas if they fulfil this commandment, they will be in trust in the Holy Spirit and He will give them what is needed for the confession of faith.
Matthew X, 21 — 'εἰς θάνατον' - 'eis thanaton' - to death; unto death
. That is, to deliver for what — to make perishing, to kill.
Matthew X, 22 — 'ὑπὸ πάντων διὰ τὸ ὄνομά μου' - 'ypo panton dia to onoma mou' - by all (from all; by all) because of (as
channel or means of action; here actually this is the
cause of people's hatred) My name
. People will hate the faithful, particularly the active ones, because of Christ's name. The very name will be something that the world will not accept. Perhaps the world will accept Jesus's teaching, history and other things, but not Him Himself as Christ, as Saviour, as Lord and God, etc. The world will try not to enter into relationship with Christ Himself (though this is impossible, all people are in some way or another in relationship with Christ, it is simply a question for each person — in what relationship exactly). The situation is analogous to the conspiracy of the wicked vinedressers in the corresponding parable concerning the heir son. 'εἰς τέλος' - 'eis telos' - to the end
. A common expression.
More about the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/10072024.html
To Saint Reverend Martyr Febronia, virgin:
Regarding the Apostolic reading — Paul writes about apostolic work, with many challenges, but with many fruits — so similarly the saint martyr in her virtuous life and sufferings for Christ became like that work.
More about the reading from the Apostle see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/13102024.html
More about the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/09102023.html
Glory be to Thee, our God, glory be to Thee!