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.
Happy Feast of the Meeting of our Lord Jesus Christ!
Translated from Ukrainian by Claude Sonnet 4.5 (Anthropic AI), with subsequent editing by me.
Matins:
For the reading from the Gospel, see below.
Liturgy:
The Holy Meeting:
Hebrews VII, 7 — 'τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται' — 'to elatton hypo tou kreittonos eulogeitai' - the lesser by the greater (stronger) is blessed
. The preposition 'hypo' here with the genitive case indicates that the verb stands in the passive voice (is blessed by whom?).
Hebrews VII, 10 — 'ἐν τῇ ὀσφύϊ τοῦ πατρὸς' — 'en te osphyi tou patros' - in the loin of the father
. That is, he was not yet. It is considered that the words figuratively concern the origin of the body from the father (parents) according to ancient conceptions of the Jews.
Hebrews VII, 12 — 'ἐξ ἀνάγκης' — 'ex anankes' - from limitation; from necessity
. That is, through the logical inseparable connection of the Law and the priesthood. Unconditionally.
Hebrews VII, 13 — 'ἀφ' ἧς' - 'aph hes' - from which; of which
. The preposition 'apo' in its form before the following 'he' here can have two meanings: either the loss of the full measure of belonging to the tribe through consecration to God and to the priesthood or origin through the maternal line. Rather all the same the first, that is, the Levites, who descend from the race, from the tribe of Levi, in reality in the eyes of God entering into service cease to be only representatives of the tribe of Levi, but represent all the wealth of the tribes of Israel, the whole people, losing the purely tribal attribute, and also being consecrated to God. The idea of sanctification
as separation for a particular purpose. That is, here it indicates that Christ is Holy in the sense of separated from the tribe of Judah, from the people of Israel
through His ministry. Christ is not only a Jew
, their's own for One's own, but for all and represents all humanity by human nature. A clear parallel with today's feast and the words of righteous Simeon. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/23032025.html
One can also say that today, when Roman Catholics celebrate the Day of Consecrated Life, it is appropriate also to see that clergy are separated
from their people for the Lord. That is, they ought not to serve only the interests of their people, their land, locality, surroundings. Their task — priesthood — is wider, called to priesthood for all humanity. If clergy strive and endeavour to serve only the interests of their people, their own
, then such ministry does not accord with these words of the apostle.
Hebrews VII, 14 — 'ἐξ Ἰούδα' — 'ex Iouda' - from Judah; of Judah
. The preposition 'ek' in its form before the following vowel indicates that it is spoken about origin and this is substantial (also about the genealogy of Jesus through the betrothed father Joseph, from the lineage of King David). 'εἰς ἣν φυλὴν' - 'eis hen phylen' - for which tribe; for this tribe
. The preposition 'eis' indicates the purpose. For whom.
Hebrews VII, 17 — 'ἱερεὺς εἰς τὸν αἰῶνα' — 'hiereus eis ton aiona' - priest for ever
. The preposition enters into a common expression, which also means the will, desire, that it be so.
From the Apostle of the feast was read the place where Paul speaks about the prophecy Thou art a priest for ever after the order of Melchizedek
, moreover each detail of the story of the meeting of Abraham with Melchizedek (and the feast is indeed the Meeting!) receives in him spiritual significance. In particular, that about the origin of Melchizedek nothing is said, in Paul receives the significance of a prototype of the pre-eternal existence of the Son of God. An important moment — the prototype consists not only in the very events and persons, but also in the details which Scripture presents in the description of the story. It can be otherwise, the prototype can be less detailed, but the more details correspond to the accomplishment, properly to that which (and for the sake of which) was shown prototypically, the better the prototype! See about the very story in the Old Testament by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/07042024.html
With the change of priesthood necessary becomes also the change of Law
— explanation why the New Testament by necessity differs from the Old, although it is its accomplishment. The Law (inclusive of the Law concerning priesthood) forms a whole unified system.
More about the reading from the Apostle, see by the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15022023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Luke II, 22 — 'εἰς Ἱεροσόλυμα' — 'eis Hierosolyma' - to Jerusalem
. Whither.
Luke II, 23, 24 — 'ἐν (τῷ) νόμῳ κυρίου' — 'en (to) nomo kyriou' - in the Law of the Lord
.
Luke II, 25 — 'ἐν Ἱερουσαλὴμ' — 'en Hierousalem' - in Jerusalem
. Where.
Luke II, 26 — 'κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου' — 'kekhrematismenon hypo tou pneumatos tou hagiou' - was announced (from God) by the Holy Spirit
. The preposition 'hypo' here with the genitive case indicates that the verb is in the passive voice, also Who announced.
Luke II, 27 — 'ἐν τῷ πνεύματι' — 'en to pneumati' - in the Spirit
. That is, by the inspiration of the Holy Spirit. 'εἰς τὸ ἱερόν' - 'eis to hieron' - into the temple
. Whither. 'ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν' - 'en to eisagagein tous goneis to paidion Iesoun' - in the bringing by the parents of the child Jesus; when the parents brought the child Jesus
. In English the second variant of translation is more natural.
Luke II, 28 — 'εἰς τὰς ἀγκάλας' — 'eis tas ankalas' - into the arms; onto the arms
. Whither.
Luke II, 29 — 'ἐν εἰρήνῃ' — 'en eirene' - in peace
.
Luke II, 32 — 'φῶς εἰς ἀποκάλυψιν ἐθνῶν' — 'phos eis apokalypsin ethnon' - a light for revelation to the nations; a light for revelation to the Gentiles
. Both variants of translation are possible. All nations known then, except the Israelite, were Gentiles.
Luke II, 34 — 'εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον' — 'eis ptosin kai anastasin pollon en to Israel kai eis semeion antilegomenon' - for the fall (decline) and rising (resurrection) of many in Israel and for designation of disputes; for the fall (decline) and rising (resurrection) of many in Israel and as a sign of disputes
. The conclusion of the words here indicates concerning Whom people will dispute, so intensely and much, that He Himself will remind of disputes. But it could not be otherwise, for salvation from evil is impossible without struggle and victory, and the very struggle and around it people will discuss constantly, always, until the Second Coming. Important also is that not Christ Himself will provoke people to disputes, but so it will happen through people themselves. Christ is sinless.
Luke II, 35 — 'ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί' — 'hopos an apokalyphthosin ek pollon kardion dialogismoi' - so that might be revealed (the veil be removed from) of many hearts thoughts (reasonings, reflections, calculations, intentions)
. The preposition 'ek' indicates that those thoughts proceed from the hearts, that is, are the deepest and deeply personal. Also here is a direct parallel with the words of the Apostle Paul about the removal of the veil
by Christ.
In 2 Corinthians III, 12-18 Paul very figuratively and deeply describes the experience of the New Testament in comparison with the Old Testament Moses and the Israelites. Moses hid the glory, for his body was old (he was 80-120 years old, although he preserved the strength of body and entirely full clarity of mind), and also in order that the Israelites might not see in him a deity. Paul earlier wrote that the Old Testament has glory, but it passes away, whilst the New is such that will endure. And here he explains how this glory of the New Testament, of God's redemption and salvation, glorification and the like through co-action with God of the faithful in Christ, in the Holy Spirit, how this glory transforms them — from glory to glory
— that is, does not fade, does not stop, but continues and grows.
By veil
figuratively is called the need to wait for Christ. Whilst the person waits for Christ as not such who already is Christ's, waits as if alien, until then also their veil
is upon them. And as they become Christ's, become one's own
to Christ, then the veil
is removed, yielding to the open face
of union with Christ and co-transfiguration with Him in the Holy Spirit.
Factually all together means that the Lord Jesus Christ, according to the image of Whom all people are created, strives to transfigure people in salvation so as to remove this veil, this obstacle
of only expectation
, and not of the very reality, that we might know Him face to face
, openly, freely and boldly. See more by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28102023.html
Returning to the words of Simeon the God-Receiver, we see that he speaks about that through the Mother of God the expectations of people become reality. See also:
https://www.instagram.com/p/DT6fitxAvd9/?img_index=1
Luke II, 36 — 'ἐκ φυλῆς Ἀσήρ' — 'ek phyles Aser' - from the tribe of Asher
(one of the tribes of Israel). The preposition 'ek' indicates here origin through the paternal line. 'προβεβηκυῖα ἐν ἡμέραις πολλαῖς' - 'probebekyia en hemerais pollais' - having spent (passed) many days
. 'ἀπὸ τῆς παρθενίας' - 'apo tes parthenias' - from (the moment of) marriage
. The preposition 'apo' indicates the beginning of the reckoning of time.
Luke II, 39 — 'εἰς τὴν Γαλιλαίαν εἰς πόλιν ἑαυτῶν Ναζαρέθ' — 'eis ten Galilaian eis polin heauton Nazareth' - to Galilee to their own city Nazareth
.
The event occurred on the 40th day after the Nativity of Jesus, therefore it is also celebrated calendrically in such manner, completing by itself the Nativity cycle of feasts. Today they also finish carolling.
When the days of their purification were accomplished
— that is, for the woman who gave birth to a boy, and the boy himself, this was 40 days, after which they could enter into the temple. Jesus did not need purification, similarly also the Most Pure Virgin through the Nativity of Jesus was sanctified, did not need purification, but She fulfilled the Law. For all of us this is an example that there is nothing vain in God's will.
was promised by the Holy Spirit that he should not see death until he had seen the promised Messiah (Christ)
— according to well-known Tradition, Simeon was one of the 72 translators who performed the first translation of the Old Testament from the Hebrew language into Greek — the so-called Translation of the Seventy (Seventy-Two), in Greek — Septuagint. The translation was recognised as divinely inspired no less than the original, Jews in the dispersion used it everywhere, in particular also in the times of the birth of Jesus. This translation took place in the III century before the Nativity of Christ, therefore Simeon himself at the moment of the Meeting was about 300 years old — a unique example of longevity from the times of the most ancient people. This same Tradition specifies that he translated the book of the prophet Isaiah, and when he reached the place where it is spoken: behold, a Virgin shall conceive in the womb, and shall bring forth a Son…
, then he doubted how a virgin can conceive, remaining a virgin, he wanted to correct to young woman
, and suddenly an Angel appeared to Simeon and announced that the Scripture is correct, does not err, and he truly will see the accomplishment of these words himself, before he dies. One can from here understand how long he waited and with what joy he met the Lord and the Holy Family in the temple of the Lord.
The song of Simeon entered into worship, and is sung before the beginning of the morning service (which is served in the evening on the eve).
The prophecy of Simeon — the first witness about the future sufferings of Jesus (and with Him also in soul — His Mother) and the fate of the Church in the New Testament. Factually, in his words — we meet all the truth about Christ and see with what humility, without doubts, dispute or unbelief the Most Pure Virgin accepts the announced Revelation. This place is important in order to see also Her long-suffering — She is greater than the ancient Job the Much-Suffering, who in sufferings said: Behold I have until now accepted from God good, now I ought to be patient, accepting sufferings, let the name of the Lord be blessed!
.
The confirmation from Anna also is important, since the Law commanded in court to confirm testimony desirably by two or three witnesses.
Jesus increased in wisdom and the grace of God was upon Him
— that is, He grew gradually, did not momentarily become a mature person. This is important in view of that the Lord came to save people — that which He accepts, that also He saves, in particular maturation and development (although these are processes, but it is meant He is with us in all these states and events).
More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01012024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Glory be to Thee, our God, glory be to Thee!