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:
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30042023.html
Liturgy:
Ephesians II, 15 — 'ἐν τῇ σαρκὶ αὐτοῦ' - 'en te sarki autou' - in His flesh; with His flesh
. Both variants of translation are possible, the first indicates the infirmities of human nature as those that participate in the work of salvation of people, and the second — that these very infirmities through the fact that they were assumed by the Son of God, were healed. 'ἐν δόγμασιν' - 'en dogmasin' - in decrees
. 'ἐν αὐτῷ εἰς ἕνα καινὸν ἄνθρωπον' - 'en auto eis ena kainon anthropon' - in Himself into one new human being; with Himself into one new human being
. Both variants of translation are possible, both emphasise that the Son of God creates in salvation a renewed human being — His human nature, and through it — renews other people.
Ephesians II, 16 — 'ἐν ἑνὶ σώματι' - 'en heni somati' - in one body
. It is spoken about the Church as the Body of Christ. 'ἐν αὐτῷ' - 'en auto' - with it; in it
. Both variants of translation are possible, both emphasise the significance of the cross of the Lord as the instrument of salvation.
Ephesians II, 18 — 'ἐν ἑνὶ πνεύματι' - 'en heni pneumati' - in One Spirit; with One Spirit
. Both variants of translation are possible, the first indicates the Holy Spirit as the One Who escorts to the Father, and the second — that the Father leads with the Holy Spirit to Himself.
Ephesians II, 21, 22 — 'ἐν ᾧ' — 'en ho' - in Whom
. 'εἰς ναὸν ἅγιον ἐν κυρίῳ' - 'eis naon hagion en kyrio' - into a holy temple in the Lord
. The preposition 'eis' indicates movement and development — where to.
Ephesians II, 22 — 'εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι' — 'eis katoiketerion tou theou en pneumati' - into a dwelling place of God in the Spirit (with the Spirit)
.
In these verses (14-18 ) Christ is called our Peace
. First of all Paul testifies that Christ brought salvation to all people, not only to the Israelites according to the flesh, but by His Sufferings, Death and Resurrection reconciled with God the people.
At the link:
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
more is written about suffering and redemption in Christ, and here it is spoken about the peace which people received in Christ, Who humbly became a person, descended even to Hades, so that to save people.
Christ suffered not only for Israel, but for all people, because crucifixion was not a punishment under the Law — Christ voluntarily accepted for the salvation of people such sufferings — crucifixion — which are not provided in the Law of Moses as punishment for sins, but which the Gentiles used. Christ did this so that to save all.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/19112023.html
Luke VIII, 41 — 'παρὰ τοὺς πόδας' - 'para tous podas' - to the proximity with the feet; closer to the feet
. By meaning the second variant, that is, Jairus tried to fall at the feet of Jesus closer, so that He would necessarily pay attention to his request. 'εἰς τὸν οἶκον' - 'eis ton oikon' - into the house
. Where to.
Luke VIII, 42 — 'ἐν δὲ τῷ ὑπάγειν' - 'en de to hypagein' - and as [He] was going
. That is during the journey.
Luke VIII, 43 — 'ἐν ῥύσει αἵματος' - 'en rhysei haimatos' - in a flow of blood; with a flow of blood
. That is her disease was a state in which she was. 'ἀπὸ ἐτῶν δώδεκα' - 'apo eton dodeka' - twelve years
. The preposition 'apo' indicates from which time in the past this was. Common way of its use. 'ἀπ' οὐδενὸς' - 'ap oudenos' - from no one
. Could not receive healing or treatment from anyone to whom she had previously addressed. The preposition 'apo' in its form before the following vowel indicates that she was interested precisely in healing. Also that the source of healing is not the doctor themselves, but God.
Luke VIII, 46 — 'ἀπ' ἐμοῦ' - 'ap emou' - from Me
. The preposition 'apo' in its form before the following vowel emphasises that power, according to the words of Jesus, went out from His body, evidently, in the direction of the woman for her healing.
Luke VIII, 48 — 'εἰς εἰρήνην' - 'eis eirenen' - unto peace
. Literally — peace as a point of destination and movement. The woman consistently manifested correct and blessed behaviour, becoming an example of how to seek peace in God.
Luke VIII, 49 — 'παρὰ τοῦ ἀρχισυναγώγου' - 'para tou arkhisynagogou' - from beside the ruler of the synagogue
. The preposition 'para' with the genitive case. Such construction is used regarding the procession of the Holy Spirit from the Father, also regarding the human nature of Jesus Christ. See at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
Here it indicates that that person was someone who was often together with the ruler of the synagogue, someone close.
Luke VIII, 51 — 'εἰς τὴν οἰκίαν' - 'eis ten oikian' - into the house
. Where to.
More about parallel places in other synoptic Gospels see at the links, in particular at the first in more detail is described the participation of the Holy Spirit in events with the woman with the flow of blood:
https://oleksandr-zhabenko.github.io/en/commentaries/15092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05102023.html
Glory to Thee, our God, glory to Thee!