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 IV, 10 — 'ἐν κυρίῳ' - 'en kyrio' - in the Lord; with the Lord
. Rather the first translation variant, since the second is not entirely clear by meaning.
Philippians IV, 11 — 'ἐν οἷς' - 'en hois' - in what; with what
. Both translation variants are possible, with the first emphasising acceptance of situation and labour for the Lord and people in different circumstances, and the second — joy in good in different, even difficult circumstances.
Philippians IV, 12 — 'ἐν παντὶ καὶ ἐν πᾶσιν' - 'en panti kai en pasin' - everywhere and in all things
.
Philippians IV, 13 — 'ἐν τῷ ἐνδυναμοῦντί' - 'en to endynamounti' - in Him Who strengthens
.
Philippians IV, 15 — 'ἐν ἀρχῇ' - 'en arkhe' - in the beginning
. Common expression. 'ἀπὸ Μακεδονίας' - 'apo Makedinias' - from Macedonia
. The preposition 'apo' indicates here that Paul then completely left Macedonia. 'εἰς λόγον δόσεως καὶ λήμψεως' - 'eis logon doseos kai lempseos' - in the matter of giving and receiving; regarding the matter of giving and receiving
.
Philippians IV, 16 — 'ἐν Θεσσαλονίκῃ' - 'en Thessalonike' - in Thessalonica
. Where. 'εἰς τὴν χρείαν μοι' - 'eis ten khreian moi' - for my needs
. Here the preposition 'eis' indicates the purpose of action.
Philippians IV, 17 — 'εἰς λόγον ὑμῶν' - 'eis logon hymon' - for your account
. The preposition 'eis' indicates here the purpose.
Philippians IV, 18 — 'παρὰ Ἐπαφροδίτου' - 'para Epaphroditou' - from beside Epaphroditus
. 'παρ' ὑμῶν' - 'par hymon' - from beside you
. The preposition 'para' is here with genitive case in both cases. Such a construction is used regarding the procession of the Holy Spirit from the Father, also regarding the human nature of Jesus Christ. See at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
Here indicates the value of gifts and that they were from the Holy Spirit, granted and transmitted by His prompting and will.
Philippians IV, 19 — 'ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ' - 'en doxe en CHristo Iesou' - in glory in Christ Jesus
.
Philippians IV, 20 — 'εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν' - 'eis tous aionas ton aionon amen' - unto the ages of ages. Amen; for ever and ever. Amen
. Common expression.
Philippians IV, 21 — 'ἐν Χριστῷ Ἰησοῦ' - 'en CHristo Iesou' - in Christ Jesus
. In Whom.
Philippians IV, 22 — 'ἐκ τῆς Καίσαρος οἰκίας' - 'ek tes Kaisaros oikias' - from Caesar's household
. The preposition 'ek' indicates here from where those people are.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23102023.html
Luke VII, 36 — 'εἰς τὸν οἶκον' - 'eis ton oikon' - to the house
. Where to.
Luke VII, 37 — 'ἐν τῇ πόλει' - 'en te polei' - in that city
. Where. 'ἐν τῇ οἰκίᾳ' - 'en te oikia' - in the house
. Where.
Luke VII, 38 — 'παρὰ τοὺς πόδας' - 'para tous podas' - to the proximity with the feet
. The preposition 'para' is here with accusative and indicates how the woman approached Jesus's feet.
Luke VII, 39 — 'ἐν ἑαυτῷ' - 'en heauto' - in himself
. That is, inwardly.
Luke VII, 44 — 'εἰς τὴν οἰκίαν' - 'eis ten oikian' - to the house
. Where to.
Luke VII, 45 — 'ἀφ' ἧς' - 'aph hes' - from that; from then
. Common expression with the meaning from then
. The preposition 'apo' in its form before the following 'he' indicates the beginning of counting time for an important change.
Luke VII, 50 — 'εἰς εἰρήνην' - 'eis eirenen' - into peace
. Where to. That is, the Lord granted that woman to pass from a state of unrest through sins to peace with God.
Christ gives an example — a parable, and then explains why this parable has relation to the situation. It is important to notice that forgiveness precedes love, being a weighty foundation for its growth, appearance, strengthening.
People often think that they must love God, and then He will forgive their sins. But here is the reverse — God forgives sins, and then a person loves Him. How is this?
Let us pay attention to details to understand better. The debtors had nothing with which to repay. But the very posing of the question here means that they… wanted to repay. That is, these people realised their debts and honestly wanted to repay them. But had nothing with which... Indeed, when a sinful person realises their sinfulness and wants to repay
, compensate it through good, virtues etc., they cannot immediately do this, at least considering previous life. If a sinful person wants to become holy, then in many cases (though not always!) they cannot immediately. And the owner in the parable, God in reality forgives considering that conscious desire and effort — but not because they are sufficient, but through His mercy, goodness, love. Also in God's case, He knows that in a person such forgiveness is capable of causing greater love. God's forgiveness is a way and path of love's coming into a person's life not only as God's, but also as their own, is a way of establishing relations of trust and love. God by His forgiveness invests
in these relations, benefits the person.
From here are also seen other details — Simon had to be a person who was not indifferent, who was interested in questions of sin, responsibility, justice. He sought justice. Therefore such thoughts arose in him, but also therefore he openly acknowledged Christ's logic. He is an image of those people who seek justice, but at the same time do not want to accept forgiveness. True, there is no his reaction in the situation to its conclusion, but most likely — the reaction is a path of gradual acceptance. It is not said that Simon became embittered towards Christ, but it is not said that he accepted Him with all his heart. This is a so-called open ending
, which gives space for interpretations and invites to expression of thoughts.
More about the reading from the Gospel see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/09102023.html
https://oleksandr-zhabenko.github.io/en/commentaries/11072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09102023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20062023.html
To the Venerable Nestor the Chronicler, of the Kyiv Caves, in the Near Caves:
About the frequent reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html
Glory be to Thee, our God, glory be to Thee!