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.
Translated from Ukrainian by Claude Sonnet 4.5 (Anthropic AI), with subsequent editing by me.
Since yesterday was the great feast of the Meeting on a weekday, yesterday's daily readings are transferred to today, therefore I present them sequentially.
Liturgy:
2 Peter I, 21 — for prophecy never was by the will of man, but from God announced men, inspired by the Holy Spirit
— literally for not by the will of man was brought prophecy each time, but by the Holy Spirit being led, spoke from God people
— a place difficult for understanding, some consider that by the Spirit
means that prophets were as if instruments of writing
, and God Himself wrote (Muslims understand the Quran similarly). All the same, the majority of Orthodox (and I amongst them) think that people announced and wrote prophecies in synergy, creatively, but so that both the human factor had significance, and at the same time God's will, God's Word were manifested distinctly. Earlier I wrote about the place in Paul concerning the fragrance of Christ to God
— that is, the Holy Spirit inspires
the faithful similarly as the inhaling of aromas evokes these or other sensations, does certain actions (good). Concerning prophecies there is a good work by the link (in Ukrainian):
https://oleksandr-zhabenko.github.io/uk/Prorotstva.html
'ὑπὸ πνεύματος ἁγίου φερόμενοι' — 'hypo pneumatos hagiou pheromenoi' - by the Holy Spirit impelled; by the Holy Spirit led
. The preposition 'hypo' here with the genitive case indicates the passive state of the participle, and also by Whom they are led and impelled. 'ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι' - 'elalesan apo theou anthropoi' - spoke from God people
. The preposition 'apo' indicates that this was God's gift.
2 Peter II, 1 — 'ἐν τῷ λαῷ' — 'en to lao' - in the people
. 'ἐν ὑμῖν' - 'en hymin' - amongst you
.
2 Peter II, 3 — 'ἐν πλεονεξίᾳ' — 'en pleonexia' - in greedy desire to have more; with greedy desire to have more
. Rather the first variant of translation, since the second appears exaggerated. will catch
— in the original rather will trade
.
2 Peter II, 4 — 'εἰς κρίσιν τηρουμένους' — 'eis krisin teroumenous' - to guard for judgment; to keep for judgment
. As they guard the accused. The preposition 'eis' indicates the purpose of the action. It is spoken about God's righteousness and not regarding the person, the absence of favouritism — God did not close His eyes
to the fall of angels, but judges, then similarly also to the sins of people He does not close His eyes
, whoever these people might be.
2 Peter II, 7 — 'καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς' — 'kataponoumenon hypo tes ton athesmon en aselgeia anastrophes' - tormented by the lawless in conduct of unrestrained (their) lust
. A very vivid and saturated construction. The preposition 'hypo' here with the genitive case indicates the passive state of the participle tormented
and the suffering of Lot.
2 Peter II, 8 — 'ἐν αὐτοῖς' — 'en autois' - amongst them
. 'ἡμέραν ἐξ ἡμέρας' - 'hemeran ex hemeras' - from day to day; daily
. Common expression.
2 Peter II, 9 — 'ἐκ πειρασμῶν' — 'ek peirasmon' - from temptation
. The preposition 'ek' indicates that the rescue occurs from temptation. 'εἰς ἡμέραν κρίσεως' - 'eis hemeran kriseos' - for the day of judgment
. The preposition 'eis' indicates the purpose. See above concerning verse 4.
The reading of the Apostle today was about prophecies and the appearance of false teachers, God's judgment concerning them. A complex saturated place, only brief comments.
In general about judgment and salvation in the Old Testament many consider that that which occurred in the Old Testament bodily, in the New occurs with the souls of people. If in the Old Testament sinners perished by bodies, then this makes plain their perdition by souls. The comparison with angels witnesses also about the reason of righteous God's judgment — complete incorrigibility, rootedness in evil, which made conversion impossible, similarly as also the devil, although he can repent, but it is known that he will not do this. Also about judgment one needs to remember that twice for one and the same thing the person will not be judged — being punished bodily, at judgment he will not be judged a second time for the same thing.
Here is the mystery of freedom, about which I wrote in the work by the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26022024.html
https://oleksandr-zhabenko.github.io/en/commentaries/06022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/31012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/29012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/07112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/07012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
2 Peter II, 9 — see just above.
2 Peter II, 10 — 'ἐν ἐπιθυμίᾳ μιασμοῦ' — 'en epithymia miasmou' - in lust of defilement
. Means that defilement is the cause of lust, that is, that the characteristic of that defilement is lust (and lust leads to defilement, therefore here also is a closed circle).
2 Peter II, 11 — 'παρὰ κυρίῳ' — 'para kyrio' - in vicinity of the Lord; near the Lord
. The preposition 'para' here with the dative case indicates the closeness, nearness of those angels to the Lord.
2 Peter II, 12 — 'εἰς ἅλωσιν καὶ φθοράν' — 'eis halosin kai phthoran' - for capture and corruption (destruction, decline)
. The preposition 'eis' indicates the purpose. 'ἐν οἷς ἀγνοοῦσιν' - 'en hois agnoousin' - in what (they) have not knowledge; what (they) do not know
. 'ἐν τῇ φθορᾷ' - 'en te phthora' - in corruption; in corruptibility; in damagedness; with corruption; with corruptibility; with damagedness
. Different variants of translation are possible, it is entirely possible here in the Greek language is used the emphatic syntagma characteristic of the Old Testament — repetition of words for strengthening of thought.
2 Peter II, 13 — 'τὴν ἐν ἡμέρᾳ τρυφήν' — 'ten en hemera tryphen' - daily debauchery
. 'ἐν ταῖς ἀπάταις' - 'en tais apatais' - in deceits; with deceits
.
2 Peter II, 16 — 'ἐν ἀνθρώπου φωνῇ' — 'en anthropou phone' - in a human voice; with a human voice
. Both variants of translation are possible.
2 Peter II, 17 — 'ὑπὸ λαίλαπος ἐλαυνόμεναι' — 'hypo lalapos elounomenai' - driven (moved) by storm
. The preposition 'hypo' here with the genitive case indicates the passive state driven
, and also that which moves them.
2 Peter II, 18 — 'ἐν ἐπιθυμίαις σαρκὸς' — 'en epithymiais sarkos' - in lusts of flesh; with lusts of flesh; with fleshly lusts
. All variants of translation are possible, which can complement one another. 'ἐν πλάνῃ' - 'en plane' - in wandering; in deceit; with wandering; with deceit
. Different translations are possible.
2 Peter II, 20 — 'ἐν ἐπιγνώσει τοῦ κυρίου' — 'en epignosei tou kyriou' - in knowledge of the Lord; with knowledge of the Lord
. Both variants of translation are possible.
2 Peter II, 21 — 'ὑποστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς' — 'hypostrepsai ek tes paradotheises autois hagias entoles' - having turned back (that is, backwards) from the holy commandment delivered to them
. The preposition 'ek' indicates the departure from the commandment, apostasy, possibly not final, but substantial.
2 Peter II, 22 — 'εἰς κυλισμὸν βορβόρου' — 'eis kylismon borborou' - into the mire that rolled
(comparison with a wheel which, rolling in mire, transfers and scatters it around).
A denunciatory instructive word about false teachers. The whole epistle is connected with the theme, I shall not stop today on important details, but on the general understanding.
Before this Peter wrote about the state of the non-Christian pagan world, about being in lusts. And here he continues and more strongly describes the state of those who renounced the faith of Christ after they truly knew it. For them it is yet worse. Someone will say: Really so bad are former Christians?
— but why former? — I shall ask — for sin entirely gained the upper hand, conquered them, and what then can save them from degradation?
I shall add that to renounce Christ one can also without making a direct renunciation, a full conscious break with faith, but having given oneself to anti-Christian elements, lust, unbelief, despair, hatred, contempt and so forth. To the measure of such a fall, even if it is not a real renunciation of Christ, but by consequences can entirely bring the person near to that which Peter describes here. And of course, from all that the Lord through Peter warns us in such harsh words. See also by the link:
https://oleksandr-zhabenko.github.io/en/commentaries/31012026.html
I shall add also that to avoid false teachers, one needs independently to seek truth. Remember that Pilate asked Jesus at the trial: What is truth?
— and the Lord said: He who seeks truth comes to Me
(I paraphrase). Pontius did not seek.
More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07022023.html
Mark XIII, 9 — 'εἰς συνέδρια' — 'eis synedria' - for supreme courts
. 'εἰς συναγωγὰς' - 'eis synagogas' - for synagogues
. It is meant with what purpose, for what. 'εἰς μαρτύριον' - 'eis martyrion' - for witness
. Also indicates the purpose.
Mark XIII, 10 — 'εἰς πάντα τὰ ἔθνη' — 'eis panta ta ethne' - into all nations; for all nations
. The preposition 'eis' indicates here doubly — the purpose and spreading amongst the nations, whither the Good News will spread.
Mark XIII, 11 — 'ἐν ἐκείνῃ τῇ ὥρᾳ' — 'en ekeine te hora' - in that hour
. When.
Mark XIII, 12 — 'εἰς θάνατον' — 'eis thanaton' - for death; to death
. That is, whither?
, with what purpose?
.
Mark XIII, 13 — 'ἔσεσθε μισούμενοι ὑπὸ πάντων' — 'esesthe misoumenoi hypo panton' - you will be unloved by all; you will be hated by all
. Different variants of translation are possible. The preposition 'hypo' here with the genitive case indicates the passive state. 'εἰς τέλος' - 'eis telos' - to the end
. Common expression.
For the parallel places in Matthew (Matthew X, 17-22; XXIV, 13-28) and Luke (Luke XXI, 12-17) see:
https://oleksandr-zhabenko.github.io/en/commentaries/25062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13122025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21032023.html
From the Gospel was read about persecutions of the faithful. The Lord assures that not the faithful will witness at trial for Christ, but the Holy Spirit Himself through them — therefore also there is no need to prepare beforehand. I spoke about that earlier, in 2021. I shall note that the Russians began the attack on Ukraine, trying to justify the attack by that allegedly there exist (but in truth not a single proof of that has been provided until now, therefore these are entirely imaginary, invented, crafty assumptions and accusations) secret laboratories in Ukraine concerning the destruction of Russians and their state
. That the faithful might not become victims of similar tricks of the evil one, the Lord commands not to think about defence beforehand, that they might not live in fears, might not be irritated through weakness.
More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26022024.html
https://oleksandr-zhabenko.github.io/en/commentaries/06022023.html
Today at sister Vassa Larin's I saw the next reflections, they are interesting. See by the link:
https://www.facebook.com/SisterVassa/posts/
To me came the thought that Christ speaks about people who live in populated, well-known and related to Jerusalem regions. Usually He does not say to change conditions of life, but here He does this. These conditions can connect either with God or with evil, and to avoid the latter, He says to flee to the mountains. Possibly it is meant true Christian principles and life in opposition to changing conditions? Or our efforts to rise higher. Sister Vassa supported it.
Mark XIII, 14 — 'ἐν τῇ Ἰουδαίᾳ' — 'en te Ioudaia' - in Judea
. Where. 'εἰς τὰ ὄρη' - 'eis ta ore' - to the mountains
. Whither.
Mark XIII, 15 — 'ἐκ τῆς οἰκίας' — 'ek tes oikias' - from the house
. The preposition 'ek' indicates from where to take.
Mark XIII, 16 — 'εἰς τὸν ἀγρὸν' — 'eis ton agron' - in the field
. Where. 'εἰς τὰ ὀπίσω' - 'eis ta opiso' - to that which is behind
. That is, to what?
.
Mark XIII, 17 — 'ταῖς ἐν γαστρὶ ἐχούσαις' — 'tais en gastri ekhousais' - to those who have in the womb (that is, pregnant)
. 'ἐν ἐκείναις ταῖς ἡμέραις' - 'en ekeinais tais hemerais' - in those days
.
Mark XIII, 19 — 'ἀπ' ἀρχῆς κτίσεως' — 'ap arkhes ktiseos' - from the beginning of creation
. The preposition 'apo' in its form before the following vowel indicates the beginning of the reckoning of time.
For the parallel places in Matthew (Matthew XXIV, 15-25) and Luke (Luke XXI, 20-24) see by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/10042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/07122023.html
Continuation about the signs of the approach of the end of the world. At first about the destruction of Jerusalem in 70 AD, many historians note that these words of Jesus saved many Christians, who seeing them in the war with the Romans, truly left Jerusalem beforehand and avoided annihilation. Many also connect the abomination of desolation
with the coming of Antichrist, who will sit in the temple and give himself out instead of God
. The Lord speaks about the decisiveness with which it is necessary to oppose evil.
And again about that the Second Coming will be manifest to all. I think, and I shall repeat again, that if anyone will have doubt in that this is namely it that occurred, then this is not it…
More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27022024.html
https://oleksandr-zhabenko.github.io/en/commentaries/07022023.html
Of the Righteous Simeon the God-Receiver and Anna the Prophetess:
Hebrews IX, 12 — 'εἰς τὰ ἅγια' - 'eis ta hagia' - into the holy places; into the holies
. Whither. Here in the plural, which is a parallel to the words of Christ about many mansions are for you in the Father
. accomplished eternal redemption
— literally found (a cognate word with 'Eureka!' and 'heuristics') eternal redemption
— that is, not in an ultimatum form decided (and as God Jesus could do so), not through neglect of some important moments
, but with consideration of the position of all sides
, as a wise Judge or Investigator — the Lord resolved all problems
, found a solution which takes into account everything, for all! for ever! for all generations! unto the ages!
— so, in particular, the person who was conquered by the evil one, himself conquered in Him the evil one.
Hebrews IX, 14 — through the eternal Spirit offered Himself, unblemished, to God (the Father)
— literally — through the Spirit (as an instrument, as a path of accomplishment) offered Himself…
— that is, Christ accomplished the salvation of people so that this salvation might be accomplished by the Holy Spirit — in the grace of the Holy Spirit, through the action of the Holy Spirit, in union with Him, in the Holy Spirit. This is important for the Mysteries, for the Church, in general for all people. 'καθαριεῖ τὴν συνείδησιν ὑμῶν ἀπὸ νεκρῶν ἔργων' - 'kathariei ten syneidesin hymon apo nekron ergon' - will cleanse your conscience from dead works (deeds)
. The preposition 'apo' indicates here complete, entire cleansing, liberation, abandonment. 'εἰς τὸ λατρεύειν θεῷ ζῶντι' - 'eis to latreuein theo zonti' - for serving the Living God
. The preposition 'eis' indicates here the purpose. About conscience see by the link a deep work:
https://www.instagram.com/p/DT6fitxAvd9/?img_index=1
In general the reading shows the incomparable superiority of the Sacrifice of Christ over the Old Testament prototypes, at the same time shows their connection and predetermination of the prototypes so that they might point to Christ.
More about the reading from the Apostle, see by the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02042023.html
For the reading from the Gospel, see by the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02022026.html
Glory be to Thee, our God, glory be to Thee!