Vladimir wrote:One more example can be found in Luke 1:42: Εὐλογημένη σὺ ἐν γυναξίν.
What does this phrase actually mean? Is Mary only one of the (most) blessed women or the most blessed woman?
The Modern Greek versions are split, with the ABS supporting the former
εὐλογημένη εἶσαι σὺ μεταξὺ τῶν γυναικῶν.
and the TGV supporting the latter
ευλογημένη απ' το Θεό είσαι εσύ, περρισσότερο από όλες τις γυναίκες.
It's possible that the we have here a semitism, but the Hebrew versions are spit, with Delitzsch supporting the former
בְּרוּכָה אַתְּ בְּנָּשִׁים
and Salkinson-Ginsburg supporting the latter
בְּרוּכָה אַתְּ מִנָּשִׁים
with only one letter (בַּ > מְ) separating the two.
The was בְּ probably originally בַּיִת, so εὐλογημένη σὺ εἰς οἶκον γυναικῶν might capture the ambiguity.
Vladimir wrote:Romans 16:7: ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνιᾶν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γεγόνασιν ἐν Χριστῷ.
By the way, does the preposition ἐν always indicate to belonging to a particular class of objects? I mean, according to the Greek text are Andronicus and Junia sure to be called both apostles?
No, interpreters are split on whether we have here ὁ Ἰουνιᾶς or ἡ Ἰουνία, and, if the latter, whether this means
Ἀνδρόνικος καὶ Ἰουνία ἐπισήμοι ἀπόστολοί εἰσι.
οἱ ἀπόστολοι γιγνώσκουσιν Ἀνδρόνικον καὶ Ἰουνίαν ὡς ἐπισήμους.
My own view, which I admit is based more on theology than Greek, is that Μαρία εὐλογητάτη ἐστί and that τὴν Ἰουνίαν ἀπέστειλε Θεός.
There is also Matt. 22, 36 (quoted here
on the Positive as Superlative)
ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ ;
I think we have here a weird coincidence. ἐν CAN imply a superlative, and this passage DOES assert just that, but the ἐν here is probably locative. In Koine the simple adjective can function as a superlative on its own, so the superlative ἐν is not needed here. The context determines that.