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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
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.
2 Timothy II, 20 — ‘ἐν μεγάλῃ δὲ οἰκίᾳ’ - ‘en megale de oikia’ - ‘in a large house’. ‘εἰς τιμὴν’ - ‘eis timen’ - ‘for honour’. ‘εἰς ἀτιμίαν’ - ‘eis atimian’ - ‘for (using) without honour’. The preposition ‘eis’ in both cases indicates the purpose - that is, some vessels are used in a special way, for special occasions, while others are used for something ordinary or simple.
2 Timothy II, 21 — ‘ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων’ - ‘ean oun tis ekkathare heauton apo touton’ - ‘if, therefore, anyone shall have cleansed themselves of these’. The preposition ‘apo’ indicates complete purification. ‘σκεῦος εἰς τιμήν’ - ‘skeyos eis timen’ - ‘a vessel for honour’. See the previous verse. ‘εἰς πᾶν ἔργον ἀγαθὸν’ - ‘eis pan ergon agathon’ - ‘for every good (in the end, as a result) work’. Here, too, the preposition ‘eis’ indicates the purpose of the action.
2 Timothy II, 22 — ‘ἐκ καθαρᾶς καρδίας’ - ‘ek katharas kardias’ - ‘out of a pure heart; from a pure heart’. The preposition ‘ek’ indicates the origin of the action.
2 Timothy II, 25 — ‘ἐν πραΰτητι’ - ‘en prayteti’ - ‘in meekness; in gentleness; with meekness’. There are different translations possible: the variants with ‘in’ indicate what should fill a person's life and heart, and the variants without ‘in’ indicate that the very virtue of Christian meekness (which, for example, Saint John of the Ladder understood as the ability not to be angry and not to anger others) has a great influence on opponents of the faith, and history has recorded many cases of their repentance and conversion, including the Apostle Paul himself, who was also converted by the meekness of the Lord Jesus Christ. ‘μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας’ - ‘metanoian eis epignosin aletheias’ - ‘repentance (change of mind) for the knowledge of the truth’. The preposition ‘eis’ indicates the purpose of the gift. See also the above.
2 Timothy II, 26 — ‘ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου παγίδος, ἐζωγρημένοι ὑπ’ αὐτοῦ εἰς τὸ ἐκείνου θέλημα' - ’ananepsosin ek tes tou diabolou pagidos, exogremenoi hyp autou eis to ekeinou thelema' - returned to their senses (became sober again) from the snare of the devil, having been (previously) caught by him for his will (desire)
. The preposition ‘ek’ indicates where the deliverance was from; the preposition ‘hypo’ in its form before the next vowel, together with the genitive case of the following pronoun, indicates the passive voice of the participle phrase ‘having been caught by him for their own will’; the preposition ‘eis’ indicates the purpose.
For more information about the reading from the Apostle, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/11122023.html
Luke XIX, 38 — ‘εὐλογημένος ὁ βασιλεὺς ἐν ὀνόματι κυρίου’ - ‘eulogumenos ho basileus en onomati kyriou’ - ‘blessed is the King in the name of the Lord; within the name of the Lord; with the name of the Lord’. Different translations are possible, and here some Gospel manuscripts give exactly such words, which can mean that the people recognise and glorify Christ as a King who comes for God, that the people call Him Himself blessed by God, and that the people recognise Jesus as the Lord. ‘ἐν οὐρανῷ εἰρήνη, καὶ δόξα ἐν ὑψίστοις’ - ‘en ourano eirene, kai doxa en hypsistois’ - ‘in the heaven [there is] peace and glory [is] in the highest’.
Luke XIX, 39 — ‘ἀπὸ τοῦ ὄχλου’ - ‘apo tou okhlou’ - ‘from the crowd’. The preposition ‘apo’ indicates here that the Pharisees stood out from the crowd because of their disagreement, ‘out of the general picture, the masses’.
Luke XIX, 42 — ‘ἐν τῇ ἡμέρᾳ σου ταύτῃ’ - ‘en te hemera sou taute’ - ‘on this your day’. Christ calls the Day of the Glorious Entry into Jerusalem ‘the Day of Jerusalem’ (the name of which includes the word ‘peace’). That is, the city largely existed for this Day. ‘ἀπὸ ὀφθαλμῶν’ - ‘apo ophthalmon’ - ‘from the eyes’. The preposition ‘apo’ indicates that it is ‘hidden’ completely, entirely. On ‘hiddenness’ see the parallel passage on parables - Matthew XIII, 13, which I wrote about by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/29072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/10072023.html
Luke XIX, 44 — ‘ἐν σοί’ - ‘en soi’ - ‘in you’.
For more information about the Gospel reading, please refer to this link:
https://oleksandr-zhabenko.github.io/en/commentaries/27112023.html
Glory be to Thee, our God, glory be to Thee!