Christ Is Born!
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Let's glorify Him!
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.
Liturgy:
Of Saturday before the Theophany:
1 Timothy III, 15 — 'ἐν οἴκῳ θεοῦ' — 'en oiko theou' - in the house of God
.
1 Timothy III, 16 — 'ἐφανερώθη ἐν σαρκί' — 'ephanerothe en sarki' - was manifested in the flesh
. It is spoken about the Incarnation, also about that human infirmities without sin manifest God's action in Christ, for the human nature in Him does not act separately from the Divine, also the Divine separately from the human. 'ἐδικαιώθη ἐν πνεύματι' - 'edikaiothe en pneumati' - justified in the Spirit
. Here it is meant the description from the point of view of an observer, a witness of the earthly life of the Saviour, Christ people understand in the Holy Spirit, His righteousness is not simply the fulfilment of the letter of the Law, but spiritual etc. 'ἐν ἔθνεσιν' - 'en ethnesin' - among nations; among Gentiles
. Both variants of translation are possible. 'ἐν κόσμῳ' - 'en kosmo' - in the world; with the world
. Rather the first, since at the time of writing the letter Christians were still in the minority. 'ἐν δόξῃ' - 'en doxe' - in glory
.
1 Timothy IV, 1 — 'ἐν ὑστέροις καιροῖς' — 'en hysterois kairois' - in later times; in the last times
. Both variants of translation are possible.
1 Timothy IV, 2 — 'ἐν ὑποκρίσει' — 'en hypokrisei' - in hypocrisy
.
1 Timothy IV, 3 — 'εἰς μετάλημψιν μετὰ εὐχαριστίας' — 'eis metalempsin meta eucharistias' - for participation with thanksgiving; for communion (in the early sense of the word —
joining to participation in) with thanksgiving
. Both variants of translation are possible, the words are clearly inspired by the Sacrament of the Eucharist. It is meant not communion with Christ through ordinary food, but associating with one another at a common table, common consumption of food with thanksgiving, which serves also the creation of communion, community.
1 Timothy IV, 3, 4 — 'μετὰ εὐχαριστίας' — 'meta eukharistias' - with thanksgiving; with gratitude
(also possible is the thought about the Eucharist in that understanding that at it we give thanks for all gifts, including for food and similar).
The Apostle Paul testifies about the Church and the importance of being a good minister for Timothy (and he was a bishop, besides apostleship), this also concerns all clergy (pastoral Epistle).
Then again repeats the thought about that food and marriage are not something bad, in particular, that there is truly no unclean
food. About the latter see at the link:
https://oleksandr-zhabenko.github.io/en/Belly.html
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30122023.html
Matthew III, 1, 3 — 'Ἐν δὲ ταῖς ἡμέραις' — 'En de tais hemerais' - In those days
. When. 'ἐν τῇ ἐρήμῳ (τῆς Ἰουδαίας)' - 'en te eremo (tes Ioudaias)' - in the wilderness (of Judea)
. Where.
Matthew III, 4 — 'ἀπὸ τριχῶν καμήλου' — 'apo trikhon kamelou' - from camel's hair
. The preposition 'apo' indicates that although the clothing is from camel's hair, but it does not bind with camels, is not a way of honouring them or fashion.
Matthew III, 6 — 'ἐν τῷ Ἰορδάνῃ ποταμῷ' — 'en to Iordane potamo' - in the Jordan River
. 'ὑπ' αὐτοῦ' - 'hyp autou' - by him
. The preposition 'hypo' in its form before the following vowel here with the genitive case and indicates the passive voice of the verb were baptised
and answers the question by whom?
.
Matthew III, 7 — 'ἀπὸ τῆς μελλούσης ὀργῆς' — 'apo tes mellouses orges' - from the coming wrath
. The preposition 'apo' indicates that baptism and repentance make it possible to avoid God's wrath.
Matthew III, 9 — 'ἐν ἑαυτοῖς' — 'en heautois' - in yourselves
. 'ἐκ τῶν λίθων τούτων' - 'ek ton lithon touton' - from these stones
. The preposition 'ek' here indicates from where in such case the transformation-movement will occur — from stones — into children of Abraham. It is necessary to understand that here there is a direct connection with the resurrection of the dead (and therefore, John by the Holy Spirit prophesies about the connection of Baptism with the Resurrection of Christ), for the transformation of a stone into a child of Abraham is similar to how from the dust of a decayed body the Lord can return a person to eternal life and the dignity of a child of God. It is not known whether there will be in history a transformation of stones into righteous people, but we await the resurrection of the dead.
Matthew III, 10 — 'εἰς πῦρ' — 'eis pyr' - into fire; to fire
. Where to.
Matthew III, 11 — 'βαπτίζω ἐν ὕδατι εἰς μετάνοιαν' — 'baptizo en hydati eis metanoian' - I baptise in water (with water) for repentance; I completely immerse in water for repentance
. See more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
'βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί' — 'baptisei en pneumati hagio kai pyri' — will baptise in the Holy Spirit and fire (with the Holy Spirit and fire); will completely immerse in the Holy Spirit and fire
. Here nevertheless the first variant has preference. See the link above.
The main purpose of the preaching of John the Baptist was to prepare people for Christ, to remove obstacles which hindered them from repenting, in particular justifications regarding origin from the lineage of Abraham and similar others.
More about the prophecies concerning John see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/08032023.html
About the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30122023.html
The Martyr Gordius:
2 Timothy II, 1 — 'ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ' — 'endynamou en te khariti te en CHristo Iesou' - be strengthened in the grace which is in Christ Jesus; be strengthened with the grace which is in Christ Jesus
. Rather the first variant, since the second presumes more that grace is only a means, which diminishes its real significance.
2 Timothy II, 2 — 'παρ' ἐμοῦ' — 'par emou' - from beside me
. The preposition 'para' in its form before the following vowel here with the genitive case. Such construction is used regarding the procession of the Holy Spirit from the Father and the human nature of Jesus Christ. See at the links:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/uk/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
Here this indicates that the words of the apostle Paul were from the Holy Spirit, and good understanding of them — also from closeness to Paul.
2 Timothy II, 3 — 'στρατιωτης' — 'stratiotes' — warrior, soldier
.
2 Timothy II, 4 — 'εμπλεκεται' — 'empleketai' — binds, wraps, binds oneself, attaches oneself
. 'στρατευομενος' — 'strateuomenos' — being a warrior, soldier at war
. 'στρατολογησαντι' — 'stratologesanti' — enrolled him in the army, chose him as a warrior
.
2 Timothy II, 7 — 'σύνεσιν ἐν πᾶσιν' — 'synesin en pasin' - understanding in everything; mind in everything
.
2 Timothy II, 8 — 'Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν, ἐκ σπέρματος Δαυείδ' — 'Iesoun CHriston egegermenon ek nekron, ek spermatos Daueid' - Jesus Christ, who was raised from the dead, of the seed of David
. The preposition 'ek' in the first case indicates from where the transition occurred — from death to life, and in the second — the origin according to the human nature from the lineage of king David, which was promised by the Lord.
2 Timothy II, 9 — 'ἐν ᾧ' — 'en ho' - in which; with which
. Both variants of translation are possible, the first indicates that Paul does not renounce the Gospel in persecutions, and the second — that the Gospel of Christ itself gives strength and unbreakability.
2 Timothy II, 10 — 'ἐν Χριστῷ Ἰησοῦ' — 'en CHristo Iesou' - in Christ Jesus
.
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21062023.html
Matthew X, 16 — 'ὡς πρόβατα ἐν μέσῳ λύκων' — 'hos probata en meso lykon' - as sheep in the midst of wolves
. That is in the surrounding of wolves
. It is spoken about that the apostles and the faithful following their example some surrounding people will try to use for their sinful purposes. See also about surrounding
(how many wolves there will be):
https://oleksandr-zhabenko.github.io/en/commentaries/11102025.html
And also about righteous people:
https://oleksandr-zhabenko.github.io/en/commentaries/18072025.html
Matthew X, 17 — 'ἀπὸ τῶν ἀνθρώπων' — 'apo ton anthropon' - from people
(people). The use of the preposition 'apo' indicates separateness
from people, that is the life of the apostles must not be completely transparent
and predictable by people. In general the behaviour must be open, inspire trust, at the same time must not be simple-minded, frivolous, thoughtless, inattentive, indifferent etc. 'εἰς συνέδρια' - 'eis synedria' - to courts; for courts
. Where to and for what. 'ἐν ταῖς συναγωγαῖς αὐτῶν' - 'en tais synagogais auton' - in their synagogues
. Where.
Matthew X, 18 — 'εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν' — 'eis martyrian autois kai tois ethnesin' - for testimony to them and to the nations (Gentiles)
. The preposition 'eis' indicates here the purpose which the apostles and the faithful themselves must try to attain in this — to testify to others.
Matthew X, 19 — 'μεριμνησητε' — 'merimnesete' - do not be anxious, do not be troubled, do not worry
(beforehand). The same as in the Sermon on the Mount, compare:
https://oleksandr-zhabenko.github.io/en/Beauty.html
'ἐν ἐκείνῃ τῇ ὥρᾳ' — 'en ekeine te hora' — in that hour
. That is precisely at that time. It is spoken also (among everything else) about the appropriate use of time by the faithful.
Matthew X, 20 — the literal translation gives: for not you are those who speak, but the Spirit of your Father is That One Who speaks in you (as a place of action)
. The Holy Spirit Himself speaks during the confession and martyrdom of the holy apostles (and following their example also many faithful) and therefore it is not necessary to worry about this beforehand. If a person worries beforehand, they will be susceptible to completely human experiences, and therefore also to sins, whereas if they fulfil this commandment, they will be in trust to the Holy Spirit and He will give them what is needed for the confession of faith.
Matthew X, 21 — 'εἰς θάνατον' — 'eis thanaton' - to death; for death
. That is to betray for what — so as to destroy, to kill.
Matthew X, 22 — 'ὑπὸ πάντων διὰ τὸ ὄνομά μου' — 'hypo panton dia to onoma mou' - by all through (as a
channel or means of action; here actually this is the
cause of the hatred of people) My name
. The preposition 'hypo' here with the genitive case and indicates here the passive voice you will be hated
and indicates by whom. People will hate the faithful, in particular the active ones, through the name of Christ. The name itself will be something that the world will not accept. Perhaps the world will accept the teaching of Jesus, history and other things, but not Him Himself as Christ, as Saviour, as Lord and God etc. The world will try not to enter into relations with Christ Himself (although this is impossible, people all in one way or another are in relations with Christ, simply the question for each person — in which precisely). The situation is analogous to the conspiracy of the wicked vinedressers in the corresponding parable regarding the son-heir. 'εἰς τέλος' - 'eis telos' - to the end
. A common expression.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/10072024.html
Glory be to Thee, our God, glory be to Thee!