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.
Matins:
More about the reading from the Gospel see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/04052025.html
Liturgy:
Ephesians IV, 1 — 'ὁ δέσμιος ἐν κυρίῳ ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε' — 'o desmios en kyrio axios peripatesai tes kleseos hes eklethete' - the prisoner in the Lord, so that to walk worthily of the calling; the prisoner, so that to walk worthily of the calling in the Lord
. Generally speaking, yet another case where different variants of translation are possible, where the words in the Lord
can relate both to Paul's imprisonment and his request to the readers of the letter. Most likely, a conscious play on words, which presumes the correctness and simultaneity of both meanings.
Ephesians IV, 2 — 'ἐν ἀγάπῃ' — 'en agape' - in love; with love
. Both variants of translation are possible, the first indicates that love should be in everything in general, and the second — that precisely it is very important.
Ephesians IV, 3 — 'ἐν τῷ συνδέσμῳ τῆς εἰρήνης' — 'en to syndesmo tes eirenes' - in the bond of peace; with the bond of peace; in the union of peace; with the union of peace
. Different variants of translation are possible, which together more deeply convey the thought about peace as that which unites the life of a person in Christ, makes it whole.
Ephesians IV, 4 — 'ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν' — 'en mia elpidi tes kleseos hymon' - in one hope of your calling; with one hope of your calling
. Rather the first, since the calling occurs not so much by hope or for its sake, which makes it more subjective, but by the Lord through this hope, which is more certain.
Ephesians IV, 6 — 'ἐν πᾶσιν' — 'en pasin' - in all
.
The Apostle Paul calls to behave according to the calling to be part of the Body of the Son of God, the Church, and to live accordingly.
First of all he calls to unity and peace, growth in God, in one faith.
Important verses 4-6 testify that Baptism is one (this even entered into the Creed), that is, it is not repeated.
One faith
— means that the Lord revealed to the faithful one faith, and not several different, and one faith is a consequence of the Unity of God's Revelation, also its eternity and immutability. This all follows from God's properties — because the Revelation of God has as Source God Himself.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26112023.html
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. The preposition 'ek' in its form before the following 'ho' indicates the origin of love for God — it should be sincere, cordial, manifest the heart of a 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 substantial content of the soul, strength, mind — that is, with what they should be filled, and the second — more generally and fully — the soul, strength and mind as such, completely. Comparison with Matthew XXII, 36-39 shows the following (I quote:
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)
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' - . Comparison with parallel places shows their use of different prepositions, which has significance. Comparison with what is written at the link:
in
https://oleksandr-zhabenko.github.io/en/commentaries/05022025.html
shows that the first variant is better by meaning, since it says where love should be, that it should fill all the person, all the human being with all the consequences of this fullness.
Comparison with the Gospel of Luke shows that there both variants of prepositions are combined:
https://oleksandr-zhabenko.github.io/en/commentaries/10112024.html
Moreover, first the lawyer says 'ex holes tes kardias', and further uses the preposition 'en'. Christ's response shows that this also is correct. The use of 'ex' shows where love begins and originates, and also that it should be completely sincere.
In general it can be said that 'en' in this place everywhere is better translated as , whereas 'ex' — as
from. The first emphasises filling with love, its depth and meaningfulness, and the second — sincerity, origin and freedom, naturalness, naturalness.
from all your heart, and from all your soul, and from all your understanding (deep comprehension, mind), and from all your strength
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' - . The preposition 'ek' in its form before the following 'ho' indicates from where that love should be, and also emphasises that this is substantial. To a certain degree:
You have a heart — let love for God come from all of it! You have a soul — let love for God come from all of it! You have comprehension, understanding, mind — let love for God come from all of them! You have strength, let love for God come from all of it!. It is important to emphasise that it is not 'en' used, that is
with what?, but 'ek' ('ex'), that is
from where?. This indicates that one cannot
force to love,
use for love, but it is necessary to give freedom to the heart, soul, mind, strength, so that they with it love God.
Let the children come to Me, — the Lord says about that.
to love Him from all the heart, and from all the understanding, and from all the strength
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' - . See above. It is noticeable that the lawyer understands all named as forces of a person, whereas in Christ there is more subjectivity, each named part exists
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' - on the road.
Luke X, 34 — 'εἰς πανδοκίον' — 'eis pandokion' - into an inn. Where to.
Luke X, 35 — 'ἐν τῷ ἐπανέρχεσθαί' — 'en to epanerkhesthai' - on returning. That is
on return, during return.
Luke X, 36 — 'εἰς τοὺς λῃστάς' — 'eis tous lestas' - into the robbers. That is
into the hands of robbers.
To love — first of all to care, to cherish, to value, as all this regarding oneself.
Neighbour — literally
close one (
neighbour, for example, in English — neighbour) — a person who is close in one or another relation. Jews considered neighbours either co-religionists and fellow citizens-Jews, or those who were very helpful and assisted them. In the parable however we see that the neighbour became a Samaritan hostile to Jews (Jews and Samaritans were hostile), who
was moved with compassion (a more literal meaning of the words
had mercy here). The meaning is that people are capable of becoming close (not only in the personal meaning, but in the social. Social closeness unlike — which also can be combined with — personal closeness in family, friendly, marital relations) and not just capable, but called.
Go and do likewise and you will live — that is, you will be able to follow eternal life. And becoming close, it is necessary to love another person,
as yourself, not only regarding what exactly this love is, but also regarding its strength (equally strongly).
This is often forgotten. The ability to become and be close lies at the foundation of love.
The lawyer's question is literally translated as And what should I do so that to follow eternal life?.
Do — means constancy is necessary, and not something once.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10112024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/12112023.html
https://www.instagram.com/p/C8AN3CfikTS/
To the Apostle Andrew the First-Called:
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/13072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/13082023.html
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/19042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/08052024.html
Glory to Thee, our God, glory to Thee!