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:
About the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/05012024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04052024.html
Liturgy:
Ephesians II, 4 — 'ἐν ἐλέει' - 'en eleei' - in mercy; with mercy
. Both variants of translation are possible, moreover both complement one another: the first emphasises that mercy is the general character of God, He is Merciful, and the second — that God generously manifests various mercies.
Ephesians II, 6 — 'ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ' - 'en tois epouraniois en CHristo Iesou' - in the above-heavenly places in Christ Jesus
. See about above-heavenly places
in Christ at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/16102024.html
Ephesians II, 7 — 'ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις' - 'en tois aiosin tois eperkhomenois' - in the ages which are coming
. That is in the future. When. 'ἐν χρηστότητι' - 'en khrestoteti' - in kindness; with kindness
. Analogously to the previous in verse 4, both variants of translation are possible, which complement one another. 'ἐν Χριστῷ Ἰησοῦ' - 'en CHristo Iesou' - in Christ Jesus
. In Whom.
Ephesians II, 8 — 'ἐξ ὑμῶν' - 'ex hymon' - from you
. The preposition 'ek' in its form before the following 'hy' indicates here the source of origin, and the negation shows that salvation and grace originate from God.
Ephesians II, 9 — 'ἐξ ἔργων' - 'ex ergon' - from works
. The preposition 'ek' in its form before the following 'e' indicates here the essential grounds, giving answer to the question on what basis?
.
Ephesians II, 10 — 'ἐν Χριστῷ Ἰησοῦ' - 'en CHristo Iesou' - in Christ Jesus; with Christ Jesus
. Both variants of translation are possible, although the first means that the Most Holy Trinity creates the human being, and the Son is the Pattern, Model, Example, Goal, Power of creation and creature, and the second emphasises the action of the Father, which is accomplished by the Son of God as the Direct Source. Actually, also the Holy Spirit is meant implicitly, not explicitly. In general — the Creator is the whole Trinity, moreover each Person, Hypostasis participates in His own way. 'ἐν αὐτοῖς' - 'en autois' - in them
.
A general deep theological reading, in which Paul writes what is God's design concerning the world, how salvation occurs, about what this testifies, to what God calls people.
Separate parts of the reading echo with others which we have already examined.
About verse 5 there is also in the parallel place Colossians II, 13, about which see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/03112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30102023.html
About verse 7 there is a parallel place in Ephesians I, 7, about which see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/22092023.html
About verses 8-9 in particular it is spoken in detail in the Epistle to the Romans (Romans III and others), see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/28062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24062023.html
When it is spoken in verses 6-7 that God us together with Christ
raised and seated in glory, to manifest, then it is spoken first of all about the human nature of Jesus Christ, which is also in all people, therefore all people in Christ are saved, delivered, redeemed, resurrected, lifted up, risen and to all is manifested the wealth of God's goodness.
But also here it is spoken also about that through Christ also people themselves, the hypostases of human nature, enter into this God's design of salvation and the Kingdom of God.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/12112023.html
Luke VIII, 26 — 'εἰς τὴν χώραν τῶν Γεργεσηνῶν' - 'eis ten khoran ton Gergesenon' - into the land of the Gadarenes (Gergesenes)
. Where to.
Luke VIII, 27 — 'ἐκ τῆς πόλεως' - 'ek tes poleos' - from the city
. The preposition 'ek' indicates from where was the man. 'ἐν οἰκίᾳ' - 'en oikia' - in a house
. 'ἐν τοῖς μνήμασιν' - 'en tois mnemasin' - in the tombs
. Where.
Luke VIII, 29, 33 — 'ἀπὸ τοῦ ἀνθρώπου' - 'apo tou anthropou' - from (this) human being
. The preposition 'apo' indicates that the unclean spirit had to go out fully, completely, entirely. 'ὑπὸ τοῦ δαιμονίου' - 'hypo tou daimoniou' - by the demon
. The preposition 'hypo' with the genitive case emphasises here the state of dependence, unfreedom, possession, that is, emphasises actually the passive state of the verb was driven
and who drove. 'εἰς τὰς ἐρήμους' - 'eis tas eremous' - into the wilderness
. Where to.
Luke VIII, 30 — 'εἰς αὐτόν' - 'eis auton' - into him
. Where to.
Luke VIII, 31 — 'εἰς τὴν ἄβυσσον' - 'eis ten abysson' - into the abyss
. Where to.
Luke VIII, 32 — 'ἐν τῷ ὄρει' - 'en to orei' - in the mountain; on the mountain
. Common expression with the meaning of the second variant of translation. 'εἰς ἐκείνους' - 'eis ekeinous' - precisely into them
. The emphasised desire of the unclean spirits and that they could take possession of the herd of swine only with God's permission.
Luke VIII, 33 — 'εἰς τοὺς χοίρους' - 'eis tous khoirous' - into the swine
. 'εἰς τὴν λίμνην' - 'eis ten limnen' - into the lake
. Where to.
Luke VIII, 34 — 'εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς' - 'eis ten polin kai eis tous agrous' - in the city and in the villages
. Here is used the dynamic preposition 'eis' instead of 'en', since it is spoken about the phenomenon of spreading of accounts, information. The preposition 'eis' emphasises the spreading of the story.
Luke VIII, 35, 38 — 'ἀφ' οὗ' - 'aph hou' - from whom
. The preposition 'apo' in its form before the following 'hou' indicates that went out fully, completely, entirely. 'παρὰ τοὺς πόδας' - 'para tous podas' - to the proximity with the feet; trying to be closer to the feet
. The preposition 'para' with the accusative indicates here the attempt of the healed man to approach the feet of Jesus, that is, humbly to Him Himself.
Luke VIII, 37 — 'ἀπ' αὐτῶν' - 'ap auton' - from them
. The preposition 'apo' in its form before the following vowel indicates that they asked Jesus to go away. 'εἰς πλοῖον' - 'eis ploion' - into the boat
. Where to.
Luke VIII, 39 — 'εἰς τὸν οἶκόν σου' - 'eis ton oikon sou' - into your house; to your house
. Where to.
The healing of the Gadarene demoniac. Luke emphasises the miraculousness in the actions of Jesus, as researchers testify about this.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/29102023.html
To the Apostle and Evangelist Matthew:
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
About the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12072025.html
https://www.instagram.com/p/C5kr6Misfmu/
https://oleksandr-zhabenko.github.io/en/commentaries/08072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/27072024.html
Glory to Thee, our God, glory to Thee!