🇬🇧 Glory be to Jesus Christ! 🌞
Ephesians I, 8, 12 – ‘ημας’ – ‘emas’ – ‘us’.
Ephesians I, 9 – ‘ημιν’ – ‘emin’ – (to) ‘us’.
Ephesians I, 11 – ‘προορισθεντες’ – ‘prooristhentes’ – ‘limited (in
the broad sense) in advance; predestined’. As the link below and the
other reference cited therein say, this does not mean that the Lord
chose and predestined who would be saved and who would not, but that he
planned and established in advance the inheritance of God’s grace and
eternal life by people. That is, he did not predestinate
people, but
the riches of His goodness, which He reveals to people at all times, and
especially in the coming of Christ (the First, but also the future
Second). God does not replace human freedom with His predestination.
‘κατα την βουλην του θεληματος αυτου’ – literally: according to the
counsel (conscious wisdom) of His will
– that is, the Trinitarian
pre-temporal Counsel about the creation of the world and the Incarnation
of the Son of God. The natural will in the Trinity is one for the Three
Hypostases, but there are Three Who will. This leads to the fact that we
can say that although the will is one, it is also possible to say that
it is a certain dialogue, a certain Council, hence the name.
Ephesians I, 14, 17 – ‘ημων’ – ‘emon’ – ‘us’ (ours).
Ephesians I, 16 – ‘προσευχων’ – ‘proseuchon’ – ‘prayers’ (the word means uplifting, high prayers).
It continues and partially shares verses with yesterday’s reading,
which is described here:
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In particular, there it says what is meant when it comes to all kinds of blessings.
Paul solemnly confesses redemption in Christ through the operation of
the whole Trinity – the Father, the Son and the Holy Spirit. For more on
redemption in Christ, click here:
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On the pledge of the Holy Spirit, see here:
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Paul then thanks God for the Ephesians, praises their faith, and asks for the Holy Spirit to help them come to know God, which is the most important knowledge of all.
Mark VIII, 1 – ‘ημεραις’ – ‘emerais’ – ‘days’.
Mark VIII, 2 – ‘ημεραι’ – ‘emerai’ – ‘days’. The Lord is merciful and
compassionate (see more about this here:
06062023.html
), but
it also refers to the fact that Christ, as a human being, became
attached
to people to a certain extent during the three days. This is
also an additional reason why He did not want to let them go without
feeding them.
Mark VIII, 6 – ‘ευχαριστησας’ – ‘eucharistesas’ – ‘gave thanks’. There is an important parallel here with the Eucharist, when the Holy Communion can provide spiritual food for many people.
Mark VIII, 10 – ‘εμβας’ – ‘embas’ – ‘got into the boat’.
On the parallel passage in Matthew (Matthew XV, 32-39) see the
following link:
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For another similar miracle in Mark (Mark VI, 32-44), see:
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To the Holy Martyr Phocas, Bishop of Synopus:
For the readings of the Apostle, see the link:
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For the frequent readings from the Gospel, see here:
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and
other references cited there.
Glory be to Thee, our God, glory be to Thee!
Source:
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