Commentary for (Luke I, 39-49, 56; 1 Corinthians VII, 12-24; Matthew XIV, 35-XV, 11; Hebrews IX, 1-7; Luke X, 38-42; XI, 27-28 )

Oleksandr Zhabenko 🇬🇧
Glory Be to Jesus Christ!
🌞

Since in the works published at the following 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 is important for the correct understanding of important and actual issues, in particular the issue of power, I am writing commentaries on the use of these prepositions. As a piece of advice on how to read the text, you can read the verse in translation and/or in the original (if you have the opportunity), and then the commentary on prepositions here. Next, you need to understand which part of the verse the commentary refers to, and consider what it affirms — or less often, denies — that is essential to understanding. This thoughtful reading helps to deepen understanding and protects against the mistakes mentioned above.

Matins:
(Luke I, 39-49, 56)
Luke I, 39 — 'ἐν ταῖς ἡμέραις ταύταις' - 'en tais hemerais tautais' - in those days. When. 'εἰς τὴν ὀρεινὴν' - 'eis ten oreinen' - into the mountainous (region). Where to. 'εἰς πόλιν Ἰούδα' - 'eis polin Iouda' - into the city of Judah. Where to.

Luke I, 40 — 'εἰς τὸν οἶκον Ζαχαρίου' - 'eis ton oikon Zakhariou' - into the house of Zacharias. Where to.

Luke I, 41 — 'ἐν τῇ κοιλίᾳ αὐτῆς' - 'en te koilia autes' - in her womb. Where. See more about this event at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24062025.html
https://oleksandr-zhabenko.github.io/en/Adoption.html

Luke I, 42 — 'εὐλογημένη σὺ ἐν γυναιξίν' - 'eulogemene sy en gynaixin' - blessed art Thou among women. Where. That is, most blessed among all women, mothers, virgins.

Luke I, 44 — 'εἰς τὰ ὦτά μου' - 'eis ta ota mou' - to my ears; into my ears. That is, as soon as Elizabeth heard the words of Mary's greeting. Although God's grace does not depend on space and time, the laws of creation, but here it obeys the action of the laws of nature — God honours creation — because the action of grace appears together with the corresponding action of creation. 'ἐσκίρτησεν ἐν ἀγαλλιάσει' - 'eskirtesen en agalliasei' - leaped in joys (in delight, in rapture). See the links above. 'ἐν τῇ κοιλίᾳ μου' - 'en te koilia mou' - in my womb. Where.

Luke I, 48 — 'ἀπὸ τοῦ νῦν' - 'apo tou nyn' - from now on; henceforth. The preposition 'apo' indicates here that it concerns the beginning of the reckoning for this important event — John the Baptist and Elizabeth in the Holy Spirit were the first among people to honour Mary as the Mother of God, from then (henceforth at the moment of those events) this will be also further in eternity.

Luke I, 56 — 'εἰς τὸν οἶκον αὐτῆς' - 'eis ton oikon autes' - to her house. Where to.

Liturgy:
(1 Corinthians VII, 12-24)
1 Corinthians VII, 14 — 'ἐν τῇ γυναικί' - 'en te gynaiki' - in the wife; with the wife. Both translations are possible, although they carry different meanings, and the first is used predominantly. The true and only Source of sanctification is God through grace, which He gives, but this grace can act together with someone, particularly with a wife or husband, which is what is spoken of here. 'ἐν τῷ ἀδελφῷ' - 'en to adelpho' - in the brother (meaning 'brother in Christ for the readers or listeners', and this is the husband for the wife herself); with the brother. Similarly to the wife just above.

1 Corinthians VII, 15 — 'ἐν τοῖς τοιούτοις' - 'en tois toioutois' - in such cases. Common expression. When, under what circumstances. 'ἐν δὲ εἰρήνῃ' - 'en de eirene' - for in peace; for by peace. Both variants are possible, particularly the latter, which means that God calls people to Himself not by struggle with them, but by peace as His gift to people.

1 Corinthians VII, 17 — 'ἐν ταῖς ἐκκλησίαις πάσαις' - 'en tais ekklesiais pasais' - in all Churches. Where.

1 Corinthians VII, 18 — 'ἐν ἀκροβυστίᾳ' - 'en akrobystia' - an expression which means being uncircumcised.

1 Corinthians VII, 20 — 'ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη ἐν ταύτῃ μενέτω' - 'hekastos en te klesei he eklethe en taute meneto' - literally each one in that calling in which he was called, in that same let him remain.

1 Corinthians VII, 21 — 'δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλ' εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι' - 'doulos eklethes? me soi meleto all ei kai dynasai eleutheros genesthai, mallon khresai' - art thou called being a slave? Care not for it, but if thou mayest be made free, use it rather. That is, one should not worry about whether this state hinders the action of grace — and precisely about this matter. That is, no, it does not hinder, because what follows is an explanation of why it does not hinder — calling is a great action of grace, if the state of slavery did not prevent it, then slavery itself will not prevent grace from acting in the life of a slave. God acts where He wishes. At the same time, here Paul continues the thought further, looking at the situation and slavery with the eyes of God, Christ. Christ Himself, due to the weakness of the listeners, did not speak about this as Paul writes here, but now by the action of the Holy Spirit he testifies in the name of Christ. Here Paul (the Holy Spirit, Christ) compares human slavery and the state of freedom among people and advises to become free people. This has advantages, that is, this is better. The very posing of the question, although not very frequent, speaks of the apostle's (Christ's) concern for the question of slavery and social order. What does thou hast power (ability) mean? That is, if this is within your real possibilities, which do not require something extraordinary. For example, if the master of a slave releases them, then they can be free (and Paul says to do so, to become free). Or if there is a possibility, by fulfilling a certain task, to become free as a reward — similarly. At the same time, the violent way of abolishing slavery is denied — the apostle does not say to create rebellion for the abolition of slavery. A capable person is when they do what is in their power. In the next two verses an explanation is given why Christ (God) relates to this so.

1 Corinthians VII, 22 — 'ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν· ὁμοίως ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν Χριστοῦ' - 'ho gar en kyrio kletheis doulos apeleutheros kyriou estin, homoios ho eleutheros kletheis doulos estin CHristou' - for he who is called in the Lord, being a slave, is the Lord's freeman, likewise also he that is called, being free, is Christ's slave. At first glance, it concerns the fact that God looks at people differently than people, than society. But in reality it concerns the fact that when the Lord acts by grace, it grants freedom to a person, makes them completely free. Someone will note that it concerns a change of personal belonging, devotion — before conversion to Christ a slave of people depends on these people personally, conversion frees them in Christ, at the same time they begin to diligently serve Christ. But in reality it concerns devotion to Christ — the more a person is devoted to Christ, the less slavery can spiritually harm them. Someone will say that it concerns only a change of form of human enslavement. But this is not so. Slaves of Christ are not actually slaves, but followers, disciples, brothers and sisters of Christ, friends, God's children. A person does not seek their own will (often sinful), but seeks God's will, they accept it as their own. This only outwardly looks like enslavement, but in reality this is liberation and actualisation of really what a person is and can become. This grants not only present blessings, but also future ones, also God's mercy, bounties, glory, dignity of God's beloved children, joy of resurrection and victory and much else and so forth. I am the LORD, who brought thee out of the house of bondage!, says Christ, therefore, Obey Me as a free person!.

1 Corinthians VII, 23 — 'τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπω' - 'times egorasthete me ginesthe douloi anthropo' - ye are bought with a price; be not ye the servants of men. Here is the continuation of the explanation why slavery is not Christian, why slave-owning should be eliminated by Christians, why slavery to people can harm Christian life. This completes the explanation why it is better to be free.

1 Corinthians VII, 24 — 'ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῷ' - 'en o eklethe, adelphoi, en touto meneto para theo' - brethren, let every man, wherein he is called, therein abide with God. The preposition 'para' here with the dative case indicates here that if God called a person in a certain state, which is not sin, then this state is not sinful, does not contradict God's will, does not harm closeness to God, holiness.

The reading consists of two parts — the first speaks about peace in marriage — through peace and agreement in good, even unbelieving people can become believing, and children will be able to grow up such that they believe and are good faithful ones.

The second part concerns the state of a person in life with God. These considerations can be generalised to almost any case in the question of how a person should relate to various questions.

It should be said that a literally exact translation gives approximately: more, to a greater degree use or another variant — better use; rather use — in both cases the first word is an adverb, that is, a characteristic of action.

One can see that the view of faith gives a person more inner freedom and flexibility — they can see measures differently. Flexibility allows more concentration on life with God.

Therefore one can generally rephrase this part so that Be flexible where there is no need to be principled. Principally fulfil God's commandments. But if something is not directly connected with their fulfilment or violation, then a person in Christ receives enormous actual freedom.

Some researchers have already noted that such flexibility (which they may call by other words) served well the development of modern science and culture.

More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/19072023.html

(Matthew XIV, 35-XV, 11)
Matthew XIV, 35 — 'εἰς ὅλην τὴν περίχωρον' - 'eis holen ten perikhoron' - into all that country round about. The use of the preposition 'eis' regarding the spread of information indicates movement of information flows.

Matthew XV, 1 — 'ἀπὸ Ἱεροσολύμων' - 'apo Ierosolymon' - from Jerusalem. The preposition 'apo' emphasises here that the Pharisees and scribes went outside the city, left Jerusalem. There is certain symbolism in this, if we remember that Jerusalem is called the city of peace.

Matthew XV, 5 — 'ἐξ ἐμοῦ' - 'ex emou' - of me. The preposition 'ex' (derivative form from 'ek' before the following vowel) indicates the attachment of a person to the material, that they do not want to give.

Matthew XV, 8 — 'ἀπ' ἐμοῦ' - 'ap emou' - from Me. The preposition 'ap' as a form of 'apo' before the following vowel indicates the distance and alienation of such people from God through their unrepentance and sinfulness.

Matthew XV, 11 — 'εἰς τὸ στόμα' - 'ἐκ τοῦ στόματος' - 'eis to stoma' - 'ek tou stomatos' - into the mouth - out of the mouth. An antonymous pair of prepositions in this context, which emphasises the thought.

The question of the Pharisees puts the rule of hygiene on the level of God's commandments. I wrote earlier that this is fundamentally wrong and conserves any state in the course of development.

Christ therefore explains their mistake by an example from another sphere. He gives an example where cunning manipulations in thoughts give permission to a person not to fulfil God's commandment (in the opinion of the Pharisees, which, of course, does not give such permission in reality at all). Researchers note that it concerns the fact that among the Pharisees it was considered normal that it was sufficient only to mentally gift something to the temple — and these things were already considered a gift to God. Their owners could use them further, but to give to someone — it was not possible, because this is already God's, not theirs.

There was nothing like this in the Law, therefore the example shows how one can, by putting on one level some less important things and God's commandments, come to actual violation of these very commandments.

Matthew XV, 4 — the translation curseth can be more accurately translated as maliciously offends with words. And the continuation — let him die the death. That is, this is not a wish to such a person, but a testimony that they are on the path of perdition, the end of which is death, and which therefore should be avoided.

Further Christ explains what defiles a person. Christ means that defilement is a spiritual concept, not a bodily one. Not matter (material) itself defiles a person, but evil designs and sins.

Therefore the Lord draws attention to such questions so that people can live a pure and pious life.

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/19072023.html

To the Mother of God:
(Hebrews IX, 1-7)
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/01042023.html

(Luke X, 38-42; XI, 27-28 )
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01042023.html

Glory be to Thee, our God, glory be to Thee!