Commentary for (Colossians I, 18-23; Luke VIII, 22-25; Galatians V, 22-VI, 2; Luke XI, 34-41)

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, 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.

Liturgy:
(Colossians I, 18-23)
Colossians I, 18 — 'πρωτότοκος ἐκ τῶν νεκρῶν' - 'prototokos ek ton nekron' - the Firstborn from the dead. The preposition 'ek' indicates here from where Christ's transition in the Resurrection occurred — from the dead to the living. Firstborn indicates that the faithful, rising with Christ become God's, the Father's children by grace, whereas He Himself is the Only Son by nature. 'ἐν πᾶσιν' - 'en pasin' - in all things. In what.

Colossians I, 19 — 'ἐν αὐτῷ' - 'en auto' - in Him. In Whom.

Colossians I, 20 — 'εἰς αὐτόν' - 'eis auton' - unto Him; for Him. Both translation variants are possible, but the first looks more logically consistent, then the preposition 'eis' indicates unity in the direction of Christ, that is, that unity is achieved in movement towards Christ and union with Him. 'ἐν τοῖς οὐρανοῖς' - 'en tois ouranois' - in the heavens. Where.

Colossians I, 21 — 'ἐν τοῖς ἔργοις τοῖς πονηροῖς' - 'en tois ergois tois ponerois' - in evil (by results; wicked, generally evil) works.

Colossians I, 22 — 'ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ' - 'en to somati tes sarkos autou' - in the body of His flesh; by the body of His flesh. Both translation variants are possible. The phrase is enigmatic, since sometimes body and flesh appear as synonyms, or predominantly only one of these two words is used. One can think that such a combination indicates how God through the Incarnation saves human nature damaged by sin. Body then is called the state of nature when it is filled with God's grace, divinised, lives according to God's will, and flesh — human weakness taken on Himself by God. In Christ, thus, human nature simultaneously in both senses during His earthly life — and the salvation of flesh is accomplished through the divinised body. And in a broader sense, the salvation of humanity is accomplished through the Body of Christ — the Church. Here in the verse it is also literally said holy, blameless and such as cannot be accused. These are certain degrees of holiness and approach to God — saints can have shortcomings, on the other hand there are those whom one can hardly reproach for their shortcomings, and there are also those whom one truly cannot reproach for their shortcomings, for example, the Mother of God, the Most Pure Virgin Mary.

Colossians I, 23 — 'ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου' - 'apo tes elpidos tou euangeliou' - from the hope of the Gospel. The preposition 'apo' indicates here that it is spoken of complete abandonment, leaving, which the apostle hopes the faithful will not do. 'ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν' - 'en pase ktisei te hypo ton ouranon' - in all creation under the heaven. To whom and where. The preposition 'hypo' here with accusative, means precisely under.

Similar thoughts particularly to such a reading, about which it is spoken at the link in the Epistle to the Ephesians:
https://oleksandr-zhabenko.github.io/en/commentaries/02102025.html

More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/25102023.html

(Luke VIII, 22-25)
Luke VIII, 22 — 'εἰς πλοῖον' - 'eis ploion' - into a boat; to a boat. Where to. 'εἰς τὸ πέραν τῆς λίμνης' - 'eis to peran tes limnes' - to the other side of the lake. Common expression. Where to.

Luke VIII, 23 — 'εἰς τὴν λίμνην' - 'eis ten limnen' - (came down) on the lake. Where to.

About parallel passages in Mark (Mark IV, 35-41) and Matthew (Matthew VIII, 18, 23-27) see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04072024.html

More about the reading from the Gospel see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/11102023.html

To the Venerable Martyr Anastasia the Roman:
(Galatians V, 22-VI, 2; Luke XI, 34-41)
About the frequent reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

Luke XI, 35 — 'τὸ φῶς τὸ ἐν σοὶ' - 'to phos to en soi' - the light that is in you. Where. That is, inner light, ability to perceive and see, understand spiritual things.

Luke XI, 37 — 'Ἐν δὲ τῷ λαλῆσαι' - 'en de to lalesai' - when (He) was speaking. When. 'ἀριστήσῃ παρ' αὐτῷ' - 'aristese par auto' - dined in the vicinity of him. Where, at whose place. The preposition 'para' in its form before the following vowel here with dative case and indicates where Jesus was to dine if He responded to the invitation — near the host, at the place of honour. At the same time this is a manifestation both of honour, but also of one's own significance on the part of the Pharisee.

About the parallel passage to the first part of the reading (Matthew VI, 22-23) I wrote at the link:
https://oleksandr-zhabenko.github.io/uk/Matthew6.html
I quote here:

Here considering the above mentioned one can say that by eye is meant the goal for the sake of which a person does something, and by vision — the process of motivation. Then what is said also has such a meaning that if the goal is correct, if motivation is correct, for God's sake, then also what you do will be directed correctly — towards God and will be correct, even righteous. If however the goal and motivation are incorrect, then also everything directed will be incorrect. Also it is easier to manage the goal and motivation than all activity which depends on many factors. For it is easier to steer the helm than the whole ship.

Generally widespread is the understanding that by eye is meant the mind.

If the mind will be pure, and this is possible with purification of the heart by the action of God's grace, then also a person will see everything in God's presence, in God, which is called light here. Even seeing gracious light, Tabor light, Transfiguration light is possible, but not necessarily precisely so. And if the mind is not purified, and even worse — darkened by passions and sins, errors and negligence, impenitence and similar things, then a person cannot truly see God's presence in life, in the world, cannot correctly interact with God, remaining in that state, and this is figuratively called spiritual darkness, this also enables evil spirits to approach a person more easily. Then for a person everything bad can become part of her life.

About alms from the inner there are many materials at the links and others cited in them regarding the parallel passage in Matthew (Matthew XXIII, 25), and also about other parallel passages:
https://oleksandr-zhabenko.github.io/en/commentaries/15042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/20082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18092023.html

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