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:
Ephesians V, 26 — 'ἐν ῥήματι' - 'en rhemati' - in word; in matter; with word; with matter
. A multivalent word and generally expression, but definitely it is not spoken only of words, but of the essence of the matter.
Ephesians V, 31 — 'καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν' - 'kai esontai hoi duo eis sarka mian' - and the two will be into one flesh; and the two will become one flesh
. Both translation variants are possible. The preposition 'eis' indicates here the movement of spouses towards unity and becoming one flesh. About one flesh I wrote earlier in another passage:
https://oleksandr-zhabenko.github.io/en/commentaries/23082025.html
The preposition 'eis' indicates here what those people will become — one whole. These important words are God's Mystery — for example, one can pose the question why precisely one flesh. Just now in the verse it was spoken of will cleave
(that is, the image of bodily union), and further it is spoken of flesh
(which can be, but can also not be a synonym of body
). One can recall the conversation with the Sadducees, where Christ said that after the Resurrection they do not marry. I think, a person feels the body always (almost), but not everything that a person feels has bodily origin and source. The bodily however is often such that it can be most felt, verified, fixed, touched (let us remember the apostle Thomas). That is, the unity of two in Marriage is not absolute, but is so essential that it cannot be neglected or arbitrarily disposed of
.
Ephesians V, 32 — 'εἰς Χριστὸν' - 'eis CHriston' - unto Christ; for Christ
. 'εἰς τὴν ἐκκλησίαν' - 'eis ten ekklesian' - unto the Church; for the Church
. By meaning the second variant in both cases.
Paul writes about love among Christians. It includes in itself humility, truthful seeing of oneself. And here he writes about the life of spouses. Marriage in the Lord is a Mystery, Sacrament, has deep meaning, and Paul here likens it to the union of Christ and the Church. Also here is a continuation about mutual humility. Many people pay attention to the fact that a wife is to be humble regarding her husband. But not all pay attention to the fact that also a husband, if he is like Christ, this means to give himself sacrificially for the sake of his wife, as also Christ gave Himself for the sake of salvation of the Church to crucifixion and death on the cross. A husband thus is called to no less humility than a wife, by this comparison. That is, one needs to understand that Paul speaks of mutual humility of spouses, of mutual agreement, of harmony and mutual understanding. Also on this topic from another side I wrote at the link regarding another passage of Paul's Epistles:
https://oleksandr-zhabenko.github.io/en/commentaries/27072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/12062025.html
https://www.instagram.com/p/DLF48cWNYih/?img_index=1
https://oleksandr-zhabenko.github.io/en/commentaries/18082023.html
https://oleksandr-zhabenko.github.io/en/Marriage-only-one.html
Paul emphasises that spouses constitute one body, and also that the faithful are the Body of Christ, the Church. Here is a parallel to the Old Testament (verse 30 — Genesis II, 22-23), about which more and in more detail is written at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07032025.html
https://www.instagram.com/p/C8K6h5NsWNE/
The union of Christ and the Church is the example, design, according to which the first people were created, and according to which also marital relations are to be.
Paul again emphasises that from the union of Christ and the Church spouses can draw gracious powers also for marital love, to which the apostle calls.
Also here is a parallel with one of the two main commandments of love — to the neighbour, as to oneself
. This commandment and its understanding is explained in more detail at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05022025.html
The depth of the Mystery of Christ and the Church is inexhaustible. And from it is filled each time with greater depth and meaning also the mystery of human marriage.
Paul speaks of love-agape, built on values, but active by their realisation, implementation.
He concludes again with a call to mutual love and deep respect (precisely it is meant by the apostle when he speaks of fear). See also at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://www.facebook.com/groups/1539152859716654/?multi_permalinks=3554517061513547
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/04102023.html
Luke IV, 1 — 'ἀπὸ τοῦ Ἰορδάνου' - 'apo tou Iordanou' - from the Jordan
. The preposition 'apo' indicates here that Jesus completely left the lands near the Jordan. 'ἐν τῷ πνεύματι' - 'en to pneumati' - in the Spirit
. In Whom. 'ἐν τῇ ἐρήμῳ' - 'en te eremo' - in the wilderness
. Where.
Luke IV, 2 — 'ὑπὸ τοῦ διαβόλου' - 'hypo tou diabolou' - by the devil
. The preposition 'hypo' here with genitive case. I explained in detail one of the depths of this passage at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/11012025.html
Matthew IV, 1 — 'ὑπὸ τοῦ πνεύματος πειρασθῆναι ὑπὸ τοῦ διαβόλου' - 'hypo tou pneumatos peirasthenai hypo tou diabolou' - by the Spirit, to be tempted by the devil (through the devil)
. The preposition 'hypo' is used twice with genitive case, indicates the passive voice and by whom the events here in the text take place. This use of similar forms even more emphasises the thought that the same events can be desired both by God and by the devil — God desires them as All-knowing, knowing that the consequences will be good, and the devil — in vain hope to tempt. This is important to understand, since often people think only dichotomously — that the devil's desires are always contrary to God's desires (which is also logically contradictory, since it means that the devil supposedly knows all God's desires, although for knowing God's desires, His holy will, union with God's grace is needed, and the devil does not seek it), the cited passage brightly testifies about something else. This also means that the evil one often does not know God's will, to directly oppose it, but opposes it generally, particularly regarding God's commandments known also to him.
Luke IV, 2 — 'ἐν ταῖς ἡμέραις ἐκείναις' - 'en tais hemerais ekeinais' - in those days; by those days
.
Luke IV, 5 — 'ἐν στιγμῇ χρόνου' - 'en stigme khonou' - in a moment of time; in an instant
.
Luke IV, 9 — 'εἰς Ἱερουσαλὴμ' - 'eis Hierousalem' - to Jerusalem
. Where to.
Luke IV, 13 — 'ἀπ' αὐτοῦ' - 'ap autou' - from Him
. The preposition 'apo' in its form before the following vowel here emphasises that the devil entirely departed from Jesus.
Luke IV, 14 — 'ἐν τῇ δυνάμει τοῦ πνεύματος εἰς τὴν Γαλιλαίαν' - 'en te dynamei tou pneumatos eis ten Galilaian' - in the power of the Spirit to Galilee
.
Luke IV, 15 — 'ἐν ταῖς συναγωγαῖς' - 'en tais synagogais' - in their synagogues
. Where. 'ὑπὸ πάντων' - 'hypo panton' - by all
. The preposition 'hypo' with genitive case indicates here the passive voice and that people praised Jesus, and not He praised Himself.
See about the reading from the Gospel at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/17092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/11012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042025.html
Glory be to Thee, our God, glory be to Thee!