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.
Liturgy:
1 Peter IV, 2 — 'εἰς τὸ μηκέτι' — 'eis to meketi' - that no longer
. Common expression, the preposition 'eis' indicates the purpose. 'ἐν σαρκὶ' - 'en sarki' - in the flesh; with the flesh
. Both variants of translation are possible, the first indicates life according to lusts, and the second — that that life dominates.
1 Peter IV, 3 — 'ἐν ἀσελγείαις' — 'en aselgeiais' - in lasciviousness; in dissoluteness
.
1 Peter IV, 4 — 'ἐν ᾧ' — 'en ho' - in what; from that
. By meaning — the second variant of translation. 'εἰς τὴν αὐτὴν τῆς ἀσωτίας ἀνάχυσιν' - 'eis ten auten tes asotias anakhysin' - into the same outpourings of debauchery
.
1 Peter IV, 6 — 'εἰς τοῦτο γὰρ' — 'eis touto gar' - because for this also
. The preposition 'eis' indicates the purpose of the action.
1 Peter IV, 7 — 'εἰς προσευχάς' — 'eis proseukhas' - for high, spiritual prayers
. The preposition 'eis' indicates the purpose.
1 Peter IV, 8 — 'τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες' — 'ten eis heautous agapen ektene ekhontes' - have strong (constant, great) love one to another
. The preposition 'eis' indicates the directedness of love.
1 Peter IV, 9 — 'φιλόξενοι εἰς ἀλλήλους' — 'philoxenoi eis allelous' - hospitable one to another
. The preposition 'eis' indicates the directedness of hospitality.
1 Peter IV, 10 — 'εἰς ἑαυτοὺς' — 'eis heautous' - one for another; one to another
. Both variants of translation are possible.
1 Peter IV, 11 — 'ὡς ἐξ ἰσχύος ἧς χορηγεῖ ὁ θεός' — 'hos ex iskhyos hes khoregei ho theos' - as from the strength which as if by a whole choir directs God
. The word emphasises both the harmony under God's direction, and the multiplication of strengths, and facilitation. Not simply by one strength, but by many, multi-powerfully
under the direction of God. A comparison which reveals not only motivation, but also diligence. See also:
About singing of songs
Grace grants a song. Why do people love songs so much? Music leads the soul and expresses what is poorly conveyed in words, something hidden, personal. That is why when a person sings in a choir or accompanied by music, their soul reveals itself in words, but also rests in melody and music, which reveals what is not expressed in words.
So is grace, near a person as music or a choir near a singer. It reveals what cannot be said in words. For example, King David plays the harp. And he sings. The harp reminds us of the synergy of the will of God and the will of man. The same can be said about choral singing. The voice of the singer against the sound of the choir is like a person next to God.
Source:
https://www.theology.at.ua/publ/1-1-0-28
A saturated passage, I shall stop only on the following.
1 Peter IV, 3-5 — the will of the Gentiles
— a different word is used than concerning the will of God and that mentioned above. One can think so, that this is not a direct and immediate expression of their will, but tendencies, inclinations, which will manifest more or less. Not all Gentiles lived in sins, Peter is not a crafty accuser, but all Gentiles without Christ can yield to all the mentioned temptations, tendencies. This susceptibility is called here will
. These sins are as if elements, which could capture
the Gentiles (now analogously). In the worse case, they not only did not understand Christians, but also brought upon them judgment and slanders. shall give answer
— not a threat, but a reminder that all await — we are to give a good answer at God's Judgment, in order to enter into the Kingdom of God.
1 Peter IV, 1-2 — he who suffered in the flesh has ceased (stopped) sinning
— present sufferings through experience can impel people not to sin — arm yourselves with the thought
— this reasoning is not a consolation when the person lives prosperously (in peace), but when he is in struggle, as if in battle, then such additional thought
can as spiritual armour help them. It is good to live in peace, but if already the person struggles, suffers, then let them prudently have experience as a means against sin.
More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05022025.html
https://oleksandr-zhabenko.github.io/en/theology.at.ua/spivy-pisen.html
https://oleksandr-zhabenko.github.io/en/commentaries/01022023.html
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
I analysed in detail the beginning of the reading concerning the analogous place in Luke.
Luke X, 26 — 'ἐν τῷ νόμῳ' — 'en to nomo' — in the Law
. Where.
Luke X, 27 — 'ἐξ ὅλης τῆς καρδίας' — 'ex holes tes kardias' — from all the heart; of all the heart
. The preposition 'ek' in its form before the following 'ho' indicates the origin of love for God — it ought to be sincere, cordial, to manifest the heart of the person. 'ἐν ὅλῃ τῇ ψυχῇ' - 'en hole te psykhe' - in all the soul; with all the soul
. 'ἐν ὅλῃ τῇ ἰσχύϊ' - 'en hole te iskhyi' - in all the strength; with all the strength
. 'ἐν ὅλῃ τῇ διανοίᾳ' - 'en hole te dianoia' - in all the mind; with all the mind
. Here everywhere both variants of translation are possible with predominantly the second widespread. The first variants indicate the objective filling of the soul, strength, mind — that is, with what they ought to be filled, and the second — more generally and fully — the soul, strength and mind as such, entirely. Comparison with Matthew XXII, 36-39 shows the following (I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/15042025.html
Matthew XXII, 37 — 'ἀγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου' — 'agapeseis kyrion ton theon sou en hole te kardia sou kai en hole te psykhe sou kai en hole te dianoia sou' — you shall love the Lord your God in all your heart, and in all your soul, and in all your mind (deep comprehension, understanding); you shall love the Lord your God with all your heart, and with all your soul, and with all your understanding (deep comprehension, mind)
. Comparison with parallel places shows their use of different prepositions, which has significance. Comparison with that written by the link:
https://oleksandr-zhabenko.github.io/en/commentaries/05022025.html
shows that the first variant is better by meaning, since it says where love ought to be, that it ought to fill the whole person, the whole human being with all the consequences of this filling.
Comparison with the Gospel according to Luke shows that there both variants of prepositions are combined:
https://oleksandr-zhabenko.github.io/en/commentaries/10112024.html
Moreover at first the lawyer says 'ex holes tes kardias', and further uses the preposition 'en'. The answer of Christ shows that so also is correct. The use of 'ex' shows where love begins and is born, and also that it ought to be entirely sincere.
In general one can say that 'en' in this place everywhere is better translated as in
, whilst 'ek' — as from
or of
. The first emphasises filling with love, its depth and meaningfulness, and the second — sincerity, origin and freedom, naturalness, spontaneity.
Comparison with Mark XII, 30-33 (I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/05022025.html
Mark XII, 30 — 'ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου' — 'ex holes tes kardias sou kai ex holes tes psykhes sou kai ex holes tes dianoias sou kai ex holes tes iskhyos sou' — from (out of) all your heart, and from (out of) all your soul, and from (out of) all your understanding (deep comprehension, mind), and from (out of) all your strength
. The preposition 'ek' in its form before the following 'ho' indicates from whence that love ought to be, and also emphasises that this is substantial. To a certain degree: You have a heart — let love for God proceed from all of it! You have a soul — let love for God proceed from all of it! You have comprehension, understanding, mind — let love for God proceed from all of them! You have strength, let love for God proceed from all of it!
. It is important to emphasise that not 'en' is used, that is, with what?
, but 'ek' ('ex'), that is, from where?
. This indicates that one cannot compel to love
, use
for love, but one needs to give freedom to the heart, soul, mind, strength, that they by it might love God. Let the children come to Me
, — the Lord says about that.
Mark XII, 33 — 'τὸ ἀγαπᾶν αὐτὸν ἐξ ὅλης τῆς καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος' — 'to agapan auton ex holes tes kardias kai ex holes tes syneseos kai ex holes tes iskhyos' — to love Him from (out of) all the heart, and from (out of) all the understanding, and from (out of) all the strength
. See above. It is noticeable that the lawyer understands all that is named as powers of the person, whilst in Christ there is more subjectivity, each named part exists more, more fully
.
All this shows the deep meaning of all variants and their interrelation.
Luke X, 30 — 'ἀπὸ Ἱερουσαλὴμ εἰς Ἱερειχώ' — 'apo Hierousalem eis Hiereikho' — from Jerusalem to Jericho; having left Jerusalem, to Jericho
.
Luke X, 31 — 'ἐν τῇ ὁδῷ' — 'en to hodo' — in the road; by the road
. Both variants of translation are possible.
Luke X, 34 — 'εἰς πανδοκίον' — 'eis pandokion' — into an inn
. Whither.
Luke X, 35 — 'ἐν τῷ ἐπανέρχεσθαί' — 'en to epanerkhesthai' — in the returning
. That is, on returning, during the returning
.
Luke X, 36 — 'εἰς τοὺς λῃστάς' — 'eis tous lestas' — into the robbers
. That is, into the hands of robbers
.
To love — in the first place to care for, to be concerned for, to value, so as all this concerning oneself.
Neighbour
— literally near one
(neighbour
, for example, in English — neighbour) — a person who is near in this or that respect. The Jews considered neighbours either co-religionists and fellow citizens-Jews, or those who somehow very much favoured and helped them. In the parable it is seen that the neighbour became the Samaritan hostile to the Jews (the Jews and Samaritans were at enmity), who was moved to mercy
(more literal meaning of the words had compassion
here). The meaning is that people are capable of becoming near (not only in the personal sense, but in the social. Social nearness in distinction from — which also can be combined with — personal nearness in family, friendly, marital relations) and not simply capable, but called.
Go, and do thou likewise and thou shalt live
— that is, thou shalt be capable of following life eternal. And becoming near, one needs to love the other person, as oneself
, not only concerning what kind this love is, but also concerning its strength (just as strongly).
About this they often forget. The capability to become and to be near lies at the foundation of love.
The question of the lawyer is literally translated as And what must I do to follow life eternal?
. Do
— means constancy is needed, and not something once-off.
Mark XII, 34 — 'ἀπὸ τῆς βασιλείας τοῦ θεοῦ' — 'apo tes basileias tou theou' - from the Kingdom of God
. The preposition 'apo' (since here stands negation) indicates that it is meant that that lawyer is not separated from the Kingdom of God, he can enter there.
Mark XII, 35 — 'ἐν τῷ ἱερῷ' — 'en to hiero' - in the temple
. Where.
Mark XII, 36 — 'ἐν τῷ πνεύματι τῷ ἁγίῳ' — 'en to pneumati to hagio' - in the Holy Spirit; with the Holy Spirit
. Both variants of translation are possible, the first indicates that the Holy Spirit says more than David himself, and the second — that David co-works with the Holy Spirit, consciously prophesying about the Son of God, calling also us to speak about that. 'κάθου ἐκ δεξιῶν μου' - 'kathou ek dexion mou' - Sit at My right hand
. The preposition 'ek' enters into a common expression.
More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/05022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21022024.html
https://www.instagram.com/p/C-D8sZ6McBK/
Glory be to Thee, our God, glory be to Thee!