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.
Liturgy:
2 Peter III, 1 — 'ἐν αἷς' — 'en hais' - in which; with which
. 'ἐν ὑπομνήσει' - 'en hypomnesei' - in remembrance; with remembrance
. Different variants of translation are possible.
2 Peter III, 2 — 'ὑπὸ τῶν ἁγίων προφητῶν' — 'hypo ton hagion propheton' - by the holy prophets
. The preposition 'hypo' here with the genitive case indicates here the passive voice of the participle were foretold
and by whom.
2 Peter III, 3 — 'ἐν ἐμπαιγμονῇ ἐμπαῖκται' — 'en empaigmone empaiktai' - in mockings of mockery
. Again a possible emphatic syntagma for strengthening of thought — see more by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/11022025.html
2 Peter III, 4 — 'ἀφ' ἧς' — 'aph hes' - from (the time) when; from when
. Common expression, the preposition 'apo' in its form before the following 'he' indicates the beginning of the reckoning of time. 'ἀπ' ἀρχῆς κτίσεως' - 'ap arkhes ktiseos' - from the beginning of creation
. The meaning is analogous to that just used.
2 Peter III, 5 — 'ἐξ ὕδατος καὶ δι' ὕδατος συνεστῶσα' — 'ex hydatos kai di hydatos synestosa' - from water and through water composed together; out of water and through water composed together; out of water and with water composed together (from parts as one whole)
. Different variants of translation are possible, the more so that this is an extraordinarily significant place for science unique in Scripture. Through the ambiguity of the word water
in Scripture, in particular also concerning the structure of the world (for example, there are waters above the heaven
and under the heaven
), it is difficult to understand this verse. The preposition 'ek' in its form before the following 'hy' indicates either origin or exit from water.
2 Peter III, 7 — 'εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν ἀνθρώπων' — 'eis hemeran kriseos kai apoleias ton asebon anthropon' - for the day of judgment and destruction of ungodly people
. The preposition 'eis' indicates the purpose. Preserves
means that God does not destroy the world which has fallen to corruption through sins, but saves and is long-suffering, at the same time witnesses also about righteous God's judgment.
2 Peter III, 8 — 'παρὰ κυρίῳ' — 'para kyrio' - in the vicinity of the Lord; near the Lord
. The preposition 'para' here with the dative case indicates that God's closeness is more important and more substantial than temporal limits and intervals.
2 Peter III, 9 — 'εἰς μετάνοιαν χωρῆσαι' — 'eis metanoian khoresai' - prepared room for repentance (change of mind); gave place for repentance
. It is meant that repentance not only begins, but becomes part of life and continues henceforth. See also about the importance of the verb here by the link, in particular in the comments:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
2 Peter III, 10 — 'ἐν ᾗ' — 'en he' - in which
. 'τὰ ἐν αὐτῇ ἔργα' - 'ta en aute erga' - and the works in it
.
2 Peter III, 11 — 'ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις' — 'en hagiais anastrophais kai eusebeiais' - in holy conduct (life) and good godliness
.
2 Peter III, 13 — 'ἐν οἷς' — 'en hois' - in them
. Where.
2 Peter III, 14 — 'ἐν εἰρήνῃ' — 'en eirene' - in peace
.
2 Peter III, 16 — 'ἐν πάσαις ταῖς ἐπιστολαῖς' — 'en pasais tais epistolais' - in all the epistles
. 'ἐν αὐταῖς' - 'en autais' - in them
. 'ἐν αἷς' - 'en hais' - in which
.
2 Peter III, 18 — 'ἐν χάριτι καὶ γνώσει τοῦ κυρίου' — 'en khariti kai gnosei tou kyriou' - in the grace and knowledge of the Lord; with the grace and knowledge of the Lord
. Both variants of translation are possible, the first indicates that grace and knowledge of God are needed for spiritual growth, and the second — that they are the driving forces for this. 'εἰς ἡμέραν αἰῶνος' - 'eis hemeran aionos' - unto the ages of ages
. Common expression.
Conclusion of the 2nd Epistle of the Apostle Peter. Important details: the Lord on what He established the visible world (the earth
), by the same also judges. Possibly future people will place great hope on fire
(on energy? on motivation?), and therefore the world will be judged by fire
— God's, and not human. This prompts the thought that that by which the scoffers justify their unbelief — that, in truth, is for the sake of their conversion — the length of time until the Second Coming exists for our salvation — 2 Peter III, 9, 13-15 — consider the long-suffering of the Lord (for) for salvation
— that is, this long-suffering of God ought to be for the salvation of people. These words have real sense only when humanity, people will approach the fulfilment of God's commandments and God's will in the course of history, not all (unfortunately), but some, and most likely in groups. At the same time it is clearly seen that there will not be an earthly Kingdom of God
, an ideal society built by people without sufferings and sins. Again important is the work about freedom, see 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/12022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/28022024.html
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
Mark XIII, 24 — 'ἐν ἐκείναις ταῖς ἡμέραις' — 'en ekeinais tais hemerais' - in those days
.
Mark XIII, 25 — 'ἐκ τοῦ οὐρανοῦ' — 'ek tou ouranou' - from the heaven; from the sky
. The preposition 'ek' indicates from whence they will fall. 'αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς' - 'hai dynameis hai en tois ouranois' - the powers that are in the heavens; the heavenly powers; the powers in the skies
. Literally the first, but by meaning it can entirely be the others. Here heavens; skies
in the plural in distinction from the previous.
Mark XIII, 26 — 'ἐν νεφέλαις' — 'en nephelais' - in clouds
.
Mark XIII, 27 — 'ἐκ τῶν τεσσάρων ἀνέμων ἀπ' ἄκρου γῆς ἕως ἄκρου οὐρανοῦ' — 'ek ton tessaron anemon ap akrou ges heos akrou ouranou' - from the four winds from the edge of the earth and up to the edge of heaven (sky)
. Here heaven
(sky
) again in the singular, which can mean that it is meant the cosmos, the visible Universe, whilst the plural means the spiritual heavens. The preposition 'ek' indicates from whence people will be gathered — figuratively — from everywhere, and the preposition 'apo' in its form before the following vowel enters into the construction in the meaning of beginning of reckoning
. A possible prophecy about large-scale settlement of people throughout the whole Universe (all depends only on where the edge of heaven
ends). See also:
https://oleksandr-zhabenko.github.io/en/commentaries/22082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21032025.html
Mark XIII, 28 — 'Ἀπὸ δὲ τῆς συκῆς' — 'Apo de tes sykes' - from the fig tree
. The preposition 'apo' indicates that the comparison is only very weakly similar, but prompts namely to similar thoughts, therefore although not such evident, but accurate and such with which it is difficult to err. The Lord wishes that we also learn from the similar.
For the parallel places in Matthew and Luke (Matthew XXIV, 29-36; Luke XXI, 25-33), and also other readings see by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/23092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/09022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/07122023.html
trees as indicators of the state of the environment are often more 'attentive and sensitive' to the state of the environment (for example, trees which grow in the centre of a populated city often noticeably react to air pollution, whilst people often do not feel that so evidently). So also the events, phenomena and so forth described and named by Christ — as those tree-indicators — they are 'more visible' than the very approach of the Kingdom of God. Also here is the assurance of the correctness, accuracy of the words of Jesus and that they will not lose significance
I shall draw attention also to: Mark XIII, 27 from the edge of the earth and to the edge of heaven
— by heaven
it can entirely be meant the cosmos. That is, the words can mean that the Coming of Christ will occur after the settlement of humanity in the cosmos and will gather all into the Kingdom of God. But these same words can also have a more modest meaning from everywhere
. An important detail in view of the following, which God will give, we shall read tomorrow. heaven and earth shall pass away
— in the original can mean also will lose significance
— partially this already occurred, for contemporary people look at the structure of heaven, earth, matter and the whole Universe differently than the contemporaries of Jesus.
More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12022025.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/08022023.html
Glory be to Thee, our God, glory be to Thee!