Commentary for (Matthew XXI, 18-43; Matthew XXIV, 3-35)

Oleksandr Zhabenko 🇬🇧
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 4.6 (Anthropic AI), with subsequent editing by me.

Strong's references (note: according to Strong) in the translation of the original text mean that the word is taken from Strong's dictionary, and the specific meaning was chosen following the translation and commentary by Google Gemini Fast 3.

Matins:
(Matthew XXI, 18-43)
Matthew XXI, 18 — 'εἰς τὴν πόλιν' — 'eis ten polin' - into the city; to the city.

Matthew XXI, 19 — 'ἐν αὐτῇ' — 'en aute' - in it; on it. In English the second variant is grammatically natural. 'ἐκ σοῦ' - 'ek sou' - from you; out of you. The preposition 'ek' here indicates origin. 'εἰς τὸν αἰῶνα' - 'eis ton aiona' - for ever; unto the age. Common expression.

Matthew XXI, 21 — 'εἰς τὴν θάλασσαν' — 'eis ten thalassan' - into the sea; to the sea. The preposition 'eis' here indicates movement.

Matthew XXI, 22 — 'ἐν τῇ προσευχῇ' — 'en te proseukhe' - in (lofty, spirit-filled) prayer.

Matthew XXI, 23, 24, 27 — 'εἰς τὸ ἱερὸν' — 'eis to hieron' - into the temple; to the temple. Whither. 'ἐν ποίᾳ ἐξουσίᾳ' - 'en poia exousia' - in what authority; with what authority. Both translations are possible, though the second is generally accepted. The first indicates an understanding by the elders of the people of Jesus as clothed in authority, that is, not its source, God, but simply a person. The second emphasises the instrumental character of authority. On Jesus's part the question was intended to provoke reflection and shake the self-confidence of the chief priests and elders of the people, and ultimately to prompt them to repentance.

Matthew XXI, 25, 26 — 'ἐξ οὐρανοῦ' — 'ek ouranou' - from heaven. The preposition 'ek' in its form before the following vowel indicates here origin. 'ἐξ ἀνθρώπων' - 'ex anthropon' - from people. The preposition 'ek' ('ex' before a vowel) here also indicates origin. 'παρ' ἑαυτοῖς' - 'par heautois' - in the vicinity of themselves. The preposition 'para' in its form before the following 'he' here with the dative case indicates that this was their habitual manner of thinking, double-mindedness, and avoidance of responsibility, and also that they were effectively reasoning among themselves, privately (though known to Christ as the God-man). In many manuscripts this passage has 'en', that is, within themselves. Where.

Matthew XXI, 28 — 'ἐν τῷ ἀμπελῶνι' — 'en to ampeloni' - in the vineyard.

Matthew XXI, 31 — 'ἐκ τῶν δύο' — 'ek ton dyo' - from these two. The preposition 'ek' here formally indicates a selection from all possible variants. 'εἰς τὴν βασιλείαν τοῦ θεοῦ' - 'eis ten basileian tou theou' - into the Kingdom of God.

Matthew XXI, 32 — 'ἐν ὁδῷ δικαιοσύνης' — 'en hodo dikaiosynes' - in the way of righteousness; with the way of righteousness. The second variant is more likely, as it is grammatically clearer. It indicates the manner of action, how.

Matthew XXI, 33 — 'ἐν αὐτῷ' — 'en auto' - in it.

Matthew XXI, 38 — 'ἐν ἑαυτοῖς' — 'en heautois' - among themselves.

Matthew XXI, 41 — 'ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν' — 'apodosousin auto tous karpous en tois kairois auton' - they will render to him the fruits in their seasons. That is, in due time, at harvest.

Matthew XXI, 42 — 'ἐν ταῖς γραφαῖς' — 'en tais graphais' - in the Scriptures. 'οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας' - 'outos egenethe eis kephalen gonias' - this one has become the head of the corner (the cornerstone). More concerning the prophecy (Isaiah XXVIII, 16 and Psalm CXVIII, 22) see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19032026.html
https://oleksandr-zhabenko.github.io/en/commentaries/27032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/11042024.html
'παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν;' — 'para kyriou egeneto aute, kai estin thaumaste en ophthalmois hemon' — from beside the Lord this has come to pass, and it is marvellous in our eyes. The preposition 'para' here with the genitive case. The same construction is used concerning the procession of the Holy Spirit from the Father and concerning the human nature of Jesus Christ. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/Pryjmennyky.html
Here this indicates that the stone becoming the cornerstone concerns the Incarnation of the Son of God, and more so his voluntary Sufferings and Resurrection.

Concerning the miracle of the fig tree and the question of the power of faith (and more broadly — the power of the human person) see at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html

Jesus shows that the Jews ought to have recognised the wrongness of their position concerning Him Himself, His activity, and His teaching.

But they, having every reason to recognise this, do not wish to think about it, and their sinful passions prevail over them.

The parable of the two sons. By the sons are understood different people who have two different attitudes towards God's will, the will of the Father.

The question Which one did the will? concerns the final result, since it was that which was decisive. In the parable, the agreement or disagreement of the sons is connected with the so-called self-identification of the person — how a person associates themselves with God, and how important this is to them in their own eyes. Agreement means that a person considers themselves believing and devout; to a certain degree this matters to them; they themselves perceive themselves as such. Whereas disagreement means the opposite — that a person does not wish to associate themselves with God, at least at some stage of their life; that is, they are moving away from God and towards sin, or are directly in sins.

But here further we see the importance of repentance. Sinful people who had departed from God and did not consider themselves righteous and devout were converted in great numbers through the preaching of John the Baptist, the preaching of repentance; whereas those who considered themselves devout and righteous did not wish to do this — their own self-assessment stood in the way. Instead, they received a second call to repentance — through witnessing the conversion of manifestly sinful people, but they did not wish to do this themselves either, for they did not wish to see their own sins. And therefore in the end, what will prompt them to repentance? And if God's will is precisely repentance — since all are sinful — then they have not fulfilled God's will.

I shall draw attention to the fact that from the parable IN NO WAY follows the thought that for salvation it is better to be a sinful person first. Yes, in the parable the sinful people repented. But for this the preaching of John the Baptist was needed (historically — a unique case; and more generally, a substantial impetus to repentance was needed). But what if a person does not feel such an impetus? What if sin closes off their sight altogether? Then their state is even worse than that of the one who agreed but did not go.

Therefore the parable teaches above all repentance, teaches one to be open to conversion and repentance (not to seek some special impetus), and also teaches humility — the truthful seeing of one's state and readiness for correction. In this the parable is similar to another Gospel passage, about which it is spoken at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24072023.html

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/12082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/09082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24072023.html

Liturgy:
(Matthew XXIV, 3-35)
Matthew XXIV, 9 — 'εἰς θλῖψιν' — 'eis thlipsin' - into suffering; into tribulations; for sufferings. The preposition 'eis' indicates here whither the faithful will be handed over, that is, what they will strive to do to them. 'ἔσεσθε μισούμενοι ὑπὸ πάντων τῶν ἐθνῶν διὰ τὸ ὄνομά μου' - 'esesthe misoumenoi hypo panton ton ethnon dia to onoma mou' - you will be hated by all nations on account of My name; you will be hated by all the Gentiles on account of My name. The preposition 'hypo' indicates here that this is the passive voice of the verb you will be hated. Both translations are possible; it is difficult to say which is better.

Matthew XXIV, 13 — 'ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται' — 'ho de hypomeinas eis telos outos sothesetai' - but the one who endures (bears through steadfastness) to the end, that one will be saved.

Matthew XXIV, 14 — 'ἐν ὅλῃ τῇ οἰκουμένῃ' — 'en hole te oikoumene' - in the whole Universe; in all the territory inhabited by people; throughout the inhabited world (the territory inhabited by people). Various translations are possible. Parallel passages indicate that it is quite unclear whether what is spoken of is a part of the Earth or cosmic spaces, and which ones precisely. 'εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν' - 'eis martyrion pasin tois ethnesin' - for a testimony to all nations; for a testimony to all the Gentiles. Both translations are possible; moreover, with high probability one may think that there is no essential difference here, since among the nations there is almost always a certain percentage of Gentiles.

Matthew XXIV, 15 — 'ἐν τόπῳ ἁγίῳ' — 'en topo hagio' - in the holy place. A reference to the obscure and mysterious prophecy of Daniel.

Matthew XXIV, 16 — 'τότε οἱ ἐν τῇ Ἰουδαίᾳ' — 'tote hoi en te Ioudaia' - those who are in Judaea.

Matthew XXIV, 17 — 'ἐκ τῆς οἰκίας αὐτοῦ' — 'ek tes oikias autou' - from their house. That is, whence to take.

Matthew XXIV, 18 — 'ὁ ἐν τῷ ἀγρῷ' — 'ho en to agro' - the one in the field (a known one, possibly their own, or as a hired worker in another's).

Matthew XXIV, 19 — 'οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις' — 'ouai de tais en gastri ekhousais kai tais thelazousais en ekeinais tais hemerais' - but woe to those who are with child (that is, to pregnant women) and to those who are nursing in those days. This is sincere compassion and a warning.

Matthew XXIV, 21 — 'ἀπ' ἀρχῆς κόσμου' — 'ap arkhes kosmou' - from the beginning of the world. The preposition 'apo' indicates here the starting point of the reckoning of time.

Matthew XXIV, 26 — 'ἐν τῇ ἐρήμῳ' — 'en te eremo' - in the desert. 'ἐν τοῖς ταμείοις' - 'en tois tameiois' - in the inner rooms (which are not shown to outsiders).

Matthew XXIV, 27 — 'ἀπὸ ἀνατολῶν' — 'apo anatolon' - from the east. The preposition 'apo' indicates here that what is spoken of is the lightning leaving the east and becoming visible to all in all directions in the light, everywhere.

Matthew XXIV, 29 — 'ἐκ τοῦ οὐρανοῦ' — 'ek tou ouranou' - from the heaven. Heaven here is in the singular. Perhaps what is spoken of is the visible physical sky, though there are various interpretations.

Matthew XXIV, 30 — 'ἐν οὐρανῷ' — 'en ourano' - in heaven; in the sky. See above.

Matthew XXIV, 31 — 'τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπ' ἄκρων οὐρανῶν ἕως ἄκρων αὐτῶν' — 'tous eklektous autou ek ton tessaron anemon ap akron ouranon heos akron auton' - His chosen ones from the four winds, from the ends of the heavens to their ends. The preposition 'ek' indicates here whence the Lord will gather the faithful — figuratively speaking, from everywhere, but there may be the specification that this is on Earth. The preposition 'apo' in its form before the following vowel indicates here that these chosen ones will depart from those ends of the heavens. Here both times it is in the plural, which may point to the cosmos, the Universe, possibly to various worlds, possibly to something else still unknown. To put it briefly, a prophecy that the faithful will be everywhere where people are — and where people will be is entirely unclear; possibly further than the boundaries of the visible Universe as it is now. Wherever they may be, the Coming of Christ in glory and the Kingdom of God will be for all and everywhere.

Matthew XXIV, 32 — 'Ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν' — 'Apo de tes sykes mathete ten parabolen' - but from the fig tree learn the parable (the example, the comparison). The preposition 'apo' indicates here that the faithful are in no way to resemble that fig tree, but it is worth learning from it.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/29042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/16092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/23092023.html

Concerning the words about the destruction of the temple and also concerning the Coming of Christ being manifest to all (concerning the lightning) it is written at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

The abomination of desolation — mentioned in Daniel IX, 27; XI, 31; XII, 11. Still obscure passages.

Concerning the leaves of trees it is written well at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10042023.html

Glory be to Thee, our God, glory be to Thee!