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 II, 11 — 'εἰς Ἀντιόχειαν' - 'eis Antiokheian' - to Antioch
. Where to.
Galatians II, 12 — 'ἀπὸ Ἰακώβου' - 'apo Iakobou' - from James
. The preposition 'apo' indicates here that these were not close followers of James, but they had departed from James himself at that moment, who held a position according to the decision of the Apostolic Council in Jerusalem. 'ἐκ περιτομῆς' - 'ek peritomes' - from circumcision; of circumcision
. The preposition 'ek' can indicate that those people gave great, here excessively significant meaning to circumcision as an action of the ritual Law of Moses (and by this they exaggerated its significance for Christians).
Galatians II, 14 — 'οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου' - 'ouk orthopodousin pros ten aletheian tou euangeliou' - do not walk straight to the truth of the Gospel; do not act righteously with the truth of the Gospel; do not act right for the advantage of the truth of the Gospel
. Here different variants of translation are possible, which differ significantly in meaning. I think the last variant, though it seems the least common, but sheds the most light on the essence of the conflict and accusation. The apostles are called to act so that the Gospel, the truth of Christ would receive ever greater advantage in the world. Peter, Barnabas and some others not named here in this situation made a step back
from the truth of freedom in Christ to Old Testament ritual piety. Whether these were their sincere doubts — most likely not, since the Apostolic Council in Jerusalem, described in the book of Acts XV, clearly testifies that all apostles agreed that it was not necessary to act so. See more about the Council by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/29062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/30092024.html
Galatians II, 15 — 'ἐξ ἐθνῶν' - 'ex ethnon' - from peoples; from Gentiles
. The preposition 'ek' here indicates that the difference between Jews and Gentiles was significant regarding the knowledge of God until that time.
Galatians II, 16 — 'ἐξ ἔργων' — 'ex ergon' - from works; from deeds
. That is that righteousness is a consequence of works
, and not of God's grace. 'εἰς Χριστὸν Ἰησοῦν' - 'eis CHriston Iesoun' - in Christ Jesus
. The preposition 'eis' indicates here that true faith leads to Christ, Who is its Goal. 'ἐκ πίστεως' - 'ek pisteos' - from faith; out of faith
. See more by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/28062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/02072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/13072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/02072024.html
About the reading from the Apostle also see by the link:
https://oleksandr-zhabenko.github.io/en/commentaries/30092024.html
Mark V, 25 — 'ἐν ῥύσει αἵματος' - 'en rysei haimatos' - in flow of blood
. That is bleeding.
Mark V, 26 — 'παθοῦσα ὑπὸ πολλῶν ἰατρῶν' - 'pathousa hypo pollon iatron' - many doctors laboured over her; she suffered from the treatment of many doctors
. It is difficult to translate well the passive construction with 'hypo' and genitive case, but the passive state of the woman is emphasised, her suffering, particularly from the doctors themselves and their treatment. 'δαπανήσασα τὰ παρ' ἑαυτῆς πάντα' - 'dapanesasa ta par heautes panta' - and spent from beside herself all
. That is gave for treatment the last personal funds and property, became completely impoverished. The preposition 'para' is here with genitive case. The same construction is used regarding the proceeding of the Holy Spirit from the Father, also regarding the human nature of Jesus Christ. See more by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/02052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/04032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/05082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/05112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/06082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/06112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/07062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/09122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/10112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/11042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/13052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/14032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/20042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/25032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/29062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30112024.html
Here it indicates that her sincere desire and faith that she would recover were a gift of the Holy Spirit, though before healing by Christ, she spent everything, and also indicates that precisely the Incarnate Son of God healed her according to her faith. 'μᾶλλον εἰς τὸ χεῖρον' — 'mallon eis to kheiron' - more to worse; rather to worse
. Where to. That is that her condition before the meeting with Christ and despite the fact that her sincerity and faith were from the Holy Spirit, rather became worse from the treatment of doctors.
Mark V, 27 — 'ἐν τῷ ὄχλῳ' - 'en to okhlo' - in the crowd
. Where, how.
Mark V, 29 — 'ἀπὸ τῆς μάστιγος' - 'apo tes mastigos' - from trouble; from suffering
. The preposition 'apo' indicates here that she was healed completely, entirely.
Mark V, 30 — 'ἐν ἑαυτῷ' - 'en heautoi' - in Himself
. Where. That is internally as a Man. Here it is spoken about the human nature, which got to know about the healing at the moment of the healing itself, but not earlier. God healed the woman in Christ even before the human nature of Christ got to know about this, but God healed through touch to the God-man Christ, through touch to the clothing behind the body of Christ. An important place for icon veneration — the clothing here acts the same as a miracle-working icon. In general we believe that Christ could be depicted, touched and similar, because He has the human nature, but this nature does not exist by itself, but because it is the human nature of God, the Only-begotten Son of the Father, Jesus Christ, and precisely God in His Hypostasis gives it existence. That is to touch Christ is possible precisely because… He is both God and Man. 'ἐξ αὐτοῦ' - 'ex autou' - from Him
. The preposition 'ek' in its form before the following vowel indicates here from where the power came out, and Who is its Source. 'ἐν τῷ ὄχλῳ' - 'en to okhloi' - among the crowd
. That is in close surrounding by people around.
Mark V, 34 — 'ὕπαγε εἰς εἰρήνην' - 'hypage eis eirenen' - go into peace
. Where to. That is the Lord wishes her to follow the peace of the Kingdom of God, besides her healing. 'ἀπὸ τῆς μάστιγός σου' - 'apo tes mastigos sou' - from your scourge
. The preposition 'apo' indicates here that the healing is complete, entire.
Mark gives more details.
It is understood that Jesus's question is asked to reveal the woman's faith and praise it as an example for others.
Also here we see an example that a holy thing by the action of God's power, God's grace can significantly contribute according to faith to healing, and more generally — to the accomplishment of expected and requested good.
It is also necessary to say that ritual female impurity did not defile the Lord Jesus, but on the contrary — such was her faith and God's will to heal that woman.
More about the reading see by the link:
https://oleksandr-zhabenko.github.io/en/commentaries/11092023.html
Glory be to Thee, our God, glory be to Thee!