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.
The correct statements in the work at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
are connected with comments written during more than a year, during which I better understood the ideas, usage, logic, even peculiarities of pronunciation, therefore now it is appropriate to review and correct the allowed inaccuracies. Instead of correcting in old texts, I will correct in new ones (I have already begun to do this). Therefore the work continues, particularly it is necessary to consider the readings during about two weeks in August-September 2024, when I did not have access to the Internet network. If you notice inaccuracies in the comments at the links cited there, then it is worth checking whether there are newer ones regarding the same reading. 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:
Galatians I, 1 — 'ἀπ' ἀνθρώπων' - 'ap anthropon' - from people
. The preposition 'apo' in its form before the following vowel indicates that Paul is separated from people, but since there is a negation here, it also means that Paul received apostleship not through subjective choice and appointment to a position
, but through service and calling by God Himself. 'ἐκ νεκρῶν' - 'ek nekron' - from the dead
. Here the transition from death to life is emphasised.
Galatians I, 3 — 'ἀπὸ θεοῦ πατρὸς καὶ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ' - 'apo theou patros kai kyriou hemon Iesou CHristou' - from God the Father and our Lord Jesus Christ
. The preposition 'apo' indicates that grace and peace are gifts from God the Father and Jesus Christ to people. Since here the focus of attention is precisely the giving, and not God as Such, the Holy Spirit is not named directly.
Galatians I, 4 — 'ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ' - 'ek tou aionos tou enestotos ponerou' - from the present evil age
. The preposition 'ek' indicates here an exit from this age and a transition to God's life, life in God, emphasising God's salvation.
Galatians I, 5 — 'εἰς τοὺς αἰῶνας τῶν αἰώνων' - 'eis tous aionas ton aionon' - for ages of ages; for eternal ages
. Common expression.
Galatians I, 6 — 'ἀπὸ τοῦ καλέσαντος' - 'apo tou kalesantos' - from Him Who called
. Indicates departure, abandonment of God by people. 'ἐν χάριτι Χριστοῦ εἰς ἕτερον εὐαγγέλιον' - 'en khariti CHristou eis eteron euangelion' - in the grace of Christ — into another Gospel; with the grace of Christ — for another Gospel (Good News)
. More likely the second, since the calling occurred with grace, which calls
, to reveal God's design for salvation and eternal blessed and gracious life.
Galatians I, 8, 9 — 'ἐξ οὐρανοῦ' - 'ex ouranou' - from heaven
. Indicates origin or location. Either preaches from heaven, or came from heaven. 'παρ' ὃ' - 'par ho' - in comparison with that
. The preposition 'para' in its form before the following vowel here with the accusative, means here something else, not that
, which can be recognised with proper comparison.
Galatians I, 21 — 'εἰς τὰ κλίματα' - 'eis ta klimata' - into the regions
. Where to.
Galatians I, 22 — 'ἐν Χριστῷ' - 'en CHristo' - in Christ
. In Whom.
Galatians I, 24 — 'ἐν ἐμοὶ' - 'en emoi' - in me
. That is, in connection with my life and God's action in it.
Galatians II, 1 — 'εἰς Ἱεροσόλυμα' - 'eis Hierosolyma' - to Jerusalem
. Where to.
Galatians II, 2 — 'ἐν τοῖς ἔθνεσιν' - 'en tois ethnesin' - among the nations; among the Gentiles
. 'εἰς κενὸν' - 'eis kenon' - in vain
. Common expression.
Galatians II, 4 — 'ἐν Χριστῷ Ἰησοῦ' - 'en CHristo Iesou' - in Christ Jesus
. In Whom.
The beginning of the reading on weekdays of the Epistle of the Apostle Paul to the Galatians.
Galatians (Greek Γαλάται, Latin Galatae) — a union of Celtic tribes who invaded Greece and Asia Minor in 279 — 277 BC. The Galatians settled the central part of Asia Minor — Galatia. (Source:
https://uk.wikipedia.org/wiki/%D0%93%D0%B0%D0%BB%D0%B0%D1%82%D0%B8
)
Written in connection with the spread among the Galatians of those who taught that converted Gentile Christians also needed to be circumcised and fulfil the entire ceremonial Law of Moses (that is, effectively be Jews, proselytes and Christians). In fact, such teaching made Jewish culture a component of the Christian religion, and turned all Gentiles into proselytes. In a spiritual sense, this was dangerous because attention was shifted from salvation in Christ to the rituals of the Old Testament, which were not salvific. To preach not what we taught you
— it is the Apostolic Tradition, it is spoken of it.
Galatians I, 1 — Paul means that he received the gift and calling of apostleship directly from Jesus Christ, as did the other senior apostles (from the 12). Regarding the 70 apostles, the Gospel mentions the election by Jesus of 70 (72) apostles, but from Tradition it is known that some of those who are numbered among the 70 saint apostles were appointed to this by the senior apostles, particularly Peter and Paul, and were often their assistants and companions.
Paul further speaks about salvation in Christ (compare: Romans XII, 2), as well as about what we now call the Apostolic Tradition (that which we received from the saint apostles, what they transmitted to us).
See about the reading from the Apostle at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/07092023.html
Mark V, 1 — 'εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν' - 'eis to peran tes thalasses eis ten khoran ton Gerasenon' - to the other side of the sea into the country of the Gerasenes (Gadarenes)
. Where to.
Mark V, 2 — 'ἐκ τοῦ πλοίου' - 'ek tou ploiou' - from the boat
. The preposition 'ek' here indicates from where they came out. 'ἐκ τῶν μνημείων' - 'ek ton mnemeion' - from the tombs
. 'ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ' - 'anthropos en pneumati akatharto' - a man with an unclean spirit
.
Mark V, 3, 5 — 'ἐν τοῖς μνήμασιν' - 'en tois mnemasin' - in the tombs
. Where.
Mark V, 4 — 'διεσπάσθαι ὑπ' αὐτοῦ' - 'diespasthai hyp autou' - were torn by him
. The preposition 'hypo' in its form before the following vowel here with the genitive case, indicates the passive state of the participle were torn
.
Mark V, 5 — 'ἐν τοῖς ὄρεσιν' - 'en tois oresin' - in the mountains
. Where.
Mark V, 6 — 'ἀπὸ μακρόθεν' - 'apo makrothen' - from a great distance; from afar
. Common expression.
Mark V, 8 — 'ἐκ τοῦ ἀνθρώπου' - 'ek tou anthropou' - from the man
. Here the preposition 'ek' is used, it indicates from where the exit should occur.
Mark V, 12, 13 — 'εἰς τοὺς χοίρους' - 'eis tous khoirous' - into the swine
. 'εἰς αὐτοὺς' - 'eis autous' - into them
. Where to.
Mark V, 13 — 'εἰς τὴν θάλασσαν' - 'eis ten thalassan' - into the sea; to the sea
. Where to. 'ἐν τῇ θαλάσσῃ' - 'en te thalasse' - in the sea
. Where.
Mark V, 14 — 'εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς' - 'eis ten polin kai eis tous agrous' - in the city and in the fields
. That is, throughout that entire locality. The preposition 'eis' indicates here the spread of rumours.
Mark V, 17 — 'ἀπὸ τῶν ὁρίων αὐτῶν' - 'apo ton orion auton' - from their region
. The preposition 'apo' indicates that they asked Jesus to go away, to completely leave their region.
Mark V, 18 — 'εἰς τὸ πλοῖον' - 'eis to ploion' - into the boat; to the boat
. Where to.
Mark V, 19 — 'εἰς τὸν οἶκόν' - 'eis ton oikon' - to the house
. Where to.
Mark V, 20 — 'ἐν τῇ Δεκαπόλει' - 'en te Dekapolei' - in the Decapolis
(this is such a political union of cities in that country). Where.
About the parallel place in Matthew (Matthew VIII, 28-34) see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/28072024.html
In Mark there are more details in this reading compared to Matthew, particularly quotations of the words of Jesus and the demon(s). Mark, according to many testimonies, wrote the Gospel from the words of the Apostle Peter, and in this case — from the words of a direct witness to these events. Therefore, his account here can be considered the most complete of all the evangelists.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07092023.html
Glory be to Thee, our God, glory be to Thee!