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.
Liturgy:
Of the Departed:
More concerning these readings see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21102023.html
Hebrews III, 12 — 'ἔν τινι ὑμῶν' — 'en tini hymon' - in anyone of you
. 'ἐν τῷ ἀποστῆναι ἀπὸ θεοῦ ζῶντος' - 'en to apostenai apo theou zontos' - in departing from the Living God; in falling away from the Living God (note: according to Strong)
. The preposition 'apo' indicates that what is spoken of is an attempt to entirely leave, to abandon the faith, at least in the heart, which will also necessarily manifest outwardly.
Hebrews III, 13 — 'τις ἐξ ὑμῶν' — 'tis ex hymon' - anyone of you
. The preposition 'ek' in its form before the following 'hy' indicates here that what is spoken of is a selection from a group of people, and moreover this group is important to the situation as meaning-constitutive, that is, it is significant that the addressees of the Epistle belong to the community of the faithful.
Hebrews III, 14 — the word hypostasis
is used here in a non-contemporary theological sense. Here it means firm assurance, faith in Christ and Christ's (as the foundation of what is hoped for). But the parallel with the contemporary theological understanding of the word is also interesting — one might say, if we hold our hypostasis firm to the end
— that is, if as personalities we are genuinely faithful to Christ.
Hebrews III, 15 — 'ἐν τῷ λέγεσθαι' — 'en to legesthai' - in the saying (of what follows)
. That is, when it is said
. 'ἐν τῷ παραπικρασμῷ' - 'en to parapikrasmo' - in the provoking; in the embittering (note: according to Strong)
. That is, when they provoked the wrath of God.
Hebrews III, 16 — 'ἐξ Αἰγύπτου' — 'ex Aigyptou' - out of Egypt
. The preposition 'ek' in its form before the following 'A' indicates here whence the exodus of the Israelites took place.
From the daily reading of Saturday it is spoken of concerning the necessity of having humane, open hearts towards God.
The passage is somewhat taken out of context
— Paul had just before this been speaking of how the Lord led the Israelites out of the slavery of Egypt through Moses, and how Christ is greater than Moses.
Very profound words, including concerning the human person and the action of grace upon them, are written well at the link:
https://oleksandr-zhabenko.github.io/uk/BozhaBlahodat.html
and at the other links mentioned there.
Concerning anxieties:
https://oleksandr-zhabenko.github.io/en/commentaries/27022026.html
https://www.instagram.com/p/C7cEETLs_Qe/
More concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11032023.html
Mark I, 35 — 'εἰς ἔρημον τόπον' — 'eis eremon topon' — into a desert (solitary; secluded) place
.
Mark I, 38 — 'εἰς τὰς ἐχομένας κωμοπόλεις' — 'eis tas ekhomenas komopoleis' - into the surrounding large settlements (note: according to Strong)
. Here the preposition 'eis' denotes the direction of movement. 'εἰς τοῦτο γὰρ ἐξῆλθον' - 'eis touto gar exelthon' - for to this end I came forth (from the Father)
. The preposition 'eis' here indicates the purpose.
Mark I, 39 — 'εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν' — 'eis tas synagogas auton eis holen ten Galilaian' - into their synagogues throughout all Galilee
. That is, he went about Galilee, did not remain in one place, and his preaching was spread further by people among themselves.
Mark I, 42 — 'ἀπῆλθεν ἀπ' αὐτοῦ' — 'apelthen ap autou' - departed from him; went out from him (note: according to Strong)
. The first variant is preferable. The preposition 'apo' in its form before the following vowel indicates here that it departed completely, entirely; likewise the prefix departed
in ancient Greek is formed from the preposition 'apo'.
Mark I, 44 — 'εἰς μαρτύριον αὐτοῖς' — 'eis martyrion autois' - for a testimony to them
. The preposition 'eis' here indicates the purpose.
The reading consists of two parts — the solitary prayer of Jesus with the disciples, the need to preach, and also the healing of the leper.
An interesting detail concerning the first part — settlements
— what is spoken of are towns without enclosures, large settlements but without walls. In modern English this would be approximately 'country towns'.
If you are willing, you can make me clean
— the right words indeed; if Christ is willing, then as God He can do all things. In general concerning God there is this formulation: God can do all that He wills, but not all that He can does He will
. Here the divine nature of Jesus is expressed plainly. But, apart from the miracle, the trait of compassion is also plainly expressed — He was moved
, having compassion
, that is, more literally was set in motion by compassion
.
The prohibition given to the healed man to tell everyone — so as not to provoke excessive interest in the miraculous itself, rather than in what Jesus does in general (so that there should be no distortion of the general understanding).
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11032023.html
Glory be to Thee, our God, glory be to Thee!