Commentary for (Ephesians I, 7-17; 1 Corinthians X, 23-28 ; Mark VIII, 1-10; Matthew XXIV, 34-44)

Oleksandr Zhabenko 🇬🇧
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.

I prepared an improved version of my research, which is currently being prepared for publication. For now, I will leave its results undisclosed so as not to create an announcement of the publication. I hope, God willing, to present the results later after the publication comes out.

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.

Since yesterday was a feast day on a weekday, yesterday's ordinary readings are transferred to today. I present them separately since they are from different Biblical books and have different themes.

Liturgy:
(Ephesians I, 7-17)
Ephesians I, 7, 11, 13 — 'ἐν ᾧ' - 'en ho' - in Whom. In Whom.

Ephesians I, 8 — 'εἰς ἡμᾶς' - 'eis hemas' - into us; for us. Rather the second, since the first indicates that there is supposedly some other purpose for granting grace to creation, besides the one that the Lord leads to the Kingdom of God. 'ἐν πάσῃ σοφίᾳ καὶ φρονήσει' - 'en pase sophia kai phronesei' - in all wisdom and understanding; with all wisdom and understanding. Both translation variants are possible.

Ephesians I, 9, 10 — 'ἐν αὐτῷ' — 'en auto' - in Himself; in Him.

Ephesians I, 10, 12 — 'εἰς οἰκονομίαν' - 'eis oikonomian' - into economy; for economy. Rather the second. The first indicates the weaving of God's Providence into the general picture. 'ἐν τῷ Χριστῷ' - 'en to CHristo' - in Christ.

Ephesians I, 11 — 'προορισθεντες' - 'prooristhentes' - limited (in a broad sense) beforehand; predetermined. Here it is not meant that the Lord chose and appointed beforehand who will be saved and who will not, but it is meant that He conceived and established beforehand the inheritance of God's grace and eternal life by people. That is, not the people themselves predetermined, but that wealth of His goodness, which He reveals to people in all times, and especially in Christ's Coming (the First, but also the future Second). God does not replace human freedom with His determination. 'κατα την βουλην του θεληματος αυτου' — literally: according to the counsel (conscious wisdom) of His will — that is, it speaks of the Trinity's eternal Council 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 Those Who will are Three. This leads to the fact that one can say that although the will is one, one can also say that this is a certain dialogue, a certain Council, hence the name.

Ephesians I, 12 — 'εἰς τὸ εἶναι' - 'eis to einai' - in being; for being. 'εἰς ἔπαινον δόξης' - 'eis epainon doxes' - in praise of glory; for praise of glory. More about praise and glory see at the link:
https://oleksandr-zhabenko.github.io/en/Beauty.html
Here is meant glory as uncreated, and praise — creation's participation in it.

Ephesians I, 14 — 'εἰς ἀπολύτρωσιν' - 'eis apolytrosin' - into redemption; for redemption. 'εἰς ἔπαινον τῆς δόξης' - 'eis epainon tes doxes' - for praise of glory. Everywhere here 'eis' indicates the purpose of action. See just above regarding verse 12.

Ephesians I, 15 — 'ἐν τῷ κυρίῳ Ἰησοῦ' - 'en to kyrio Iesou' - in the Lord Jesus. Faith not in Whom, but which, filled with life in Whom. 'εἰς πάντας' - 'eis pantas' - in all; directed to all. Here the preposition 'eis' indicates the directedness of love (to whom).

Ephesians I, 16 — 'προσευχων' - 'proseuchon' - high spiritual prayers (the word means elevated, high prayers).

Ephesians I, 17 — 'ἐν ἐπιγνώσει' - 'en epignosei' - in knowledge; with knowledge. By meaning rather the first.

About the fact that people are created to be blessed with every blessing, it is written at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

Paul solemnly confesses redemption in Christ through the action of the entire Trinity — the Father, the Son and the Holy Spirit. About redemption in Christ see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html

About the earnest of the Holy Spirit see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/10092023.html

Further Paul thanks God for the Ephesians, praises their faith, and also asks the Holy Spirit for knowledge of God, which is the most important of all knowledge.

About the reading from the Apostle also see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21092023.html

(1 Corinthians X, 23-28 )
1 Corinthians X, 25 — 'ἐν μακέλλῳ' - 'en makello' - at the meat stalls (counters). Where.

The Apostle Paul teaches the correct attitude to food, and to conscience — one's own and that of those around. See in particular also the following:
https://oleksandr-zhabenko.github.io/en/commentaries/25022023.html

I will add that to seek one's own — here is a synonym of closedness and concentration on oneself.

One can also say that the apostle Paul teaches a wise attitude to all creation.

If a person will think: I can do this and that, so why not try?, — then they can easily substitute the need, that which is truly needed for them, for their salvation, for eternal life (and often temporal too), that which is truly needed in the same sense for other people too, with apparent possibility and freedom. The apostle teaches to seek that which is truly needed.

See about the reading from the Apostle at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23092023.html

(Mark VIII, 1-10)
Mark VIII, 1 — 'Ἐν ἐκείναις ταῖς ἡμέραις' - 'En ekeinais tais hemerais' - In those days. Common expression.

Mark VIII, 3 — 'εἰς οἶκον' - 'eis oikon' - to home. The singular stands instead of the expected plural. 'ἐν τῇ ὁδῷ' - 'en te hodo' - on the way. 'ἀπὸ μακρόθεν' - 'apo makrothen' - from afar. Common expression, which also emphasises that they left their places.

Mark VIII, 6 — 'ευχαριστησας' - 'eucharistesas' - gave thanks, offered thanks. Here is an important parallel also with the Eucharist, when the Holy Gifts can give spiritual food to many people.

Mark VIII, 10 — 'εἰς τὸ πλοῖον' - 'eis to ploion' - into the boat (the known one). Where to. 'εἰς τὰ μέρη Δαλμανουθά' - 'eis ta mere Dalmanoutha' - into the parts of Dalmanutha. Where to.

The Lord is merciful and compassionate (see more about this at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/06062023.html

About the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22092023.html

(Matthew XXIV, 34-44)
Matthew XXIV, 38 — 'ἐν ταῖς ἡμέραις' - 'en tais hemerais' - in those days. When. 'εἰς τὴν κιβωτόν' - 'eis ten kiboton' - into the ark. Where to.

Matthew XXIV, 40 — 'ἐν τῷ ἀγρῷ' - 'en to agro' - in the field. Where.

Matthew XXIV, 41 — 'ἐν τῷ μύλῳ' - 'en to mylo' - at the mill. With what.

There is a similar parable about leaves on trees and the approach of summer. Its meaning lies in the fact that trees as indicators of the state of the environment are often more attentive and sensitive to the state of the environment (for example, trees that grow in the centre of a populated city often noticeably react to air pollution, while people often do not feel it so obviously). So also the events, phenomena etc. described and named by Christ — like those indicator trees — they are more visible than the very approach of the Kingdom of God. Also here is the assurance of the faithfulness of Jesus's words and their inevitability. See at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

only the Father knows — judging by everything, the Son also knows, but does not want to reveal this date. Imagine if you knew it, for example 3893459435723475023745872349054238572835703475237534705730 AD 23 December 17:23:45 Kyiv time, what would you think? Or another variant; today at 23:43:12, would not the date itself attract more attention than the Gospel itself? Not wanting excessive interest in time, the Lord does not reveal it. Unexpectedly — even if one expects every day, then still, one cannot say beforehand when exactly, therefore, unexpectedly. On this topic there is a logical paradox, in English one can get acquainted with it in Martin Gardner's book Mathematical Recreations in the first chapter ('The Unexpected Hanging'). See:
https://oleksandr-zhabenko.github.io/en/commentaries/09022023.html

heaven and earth will pass away — in the original can also mean will lose significance — partially this has already happened, for modern people look at the structure of heaven, earth, matter and the entire Universe differently than Jesus's contemporaries. See:
https://oleksandr-zhabenko.github.io/en/commentaries/08022023.html

More about the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/29042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/16092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/23092023.html

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