Commentary for (1 John II, 18-III, 10; Mark XI, 1-11)

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 4.5 (Anthropic AI), with subsequent editing by me.

Liturgy:
(1 John II, 18-III, 10)
1 John II, 19 — 'ἐξ ἡμῶν' — 'ex hemon' - from us. The preposition 'ek' in its form before the following 'he' indicates from where those people are.

1 John II, 20 — 'ἀπὸ τοῦ ἁγίου' — 'apo tou hagiou' - from the Holy One. The preposition 'apo' indicates that this anointing is a gift from the Holy Spirit.

1 John II, 21 — 'ἐκ τῆς ἀληθείας' — 'ek tes aletheias' - from the truth. The preposition 'ek' indicates origin.

1 John II, 27, 28 — 'ἀπ' αὐτοῦ' — 'ap autou' - from Him. The preposition 'apo' in its form before the following vowel indicates that this anointing is a gift. 'ἐν αὐτῷ' - 'en auto' - in that; in Him. Both variants of translation are possible.

1 John II, 28 — 'ἐν τῇ παρουσίᾳ αὐτοῦ' — 'en te parousia autou' - in His presence; at His Coming. Both variants of translation are possible, the first indicates what occurs also now, and the second — the Second Coming of Christ in glory.

1 John II, 29 — 'ἐξ αὐτοῦ' — 'ek autou' - from Him. The preposition 'ek' indicates origin.

1 John III, 5, 6 — 'ἐν αὐτῷ' — 'en auto' - in Him.

1 John III, 9, 10 — 'ἐκ τοῦ θεοῦ' — 'ek tou theou' - from God (the Father). Comparison with the Son of God. See by the links above and others. The preposition 'ek' indicates origin and that this is substantial. 'ἐν αὐτῷ' - 'en auto' - in him.

1 John III, 10 — 'ἐν τούτῳ' — 'en touto' - in this; with this.

The Apostle writes about antichrists, about cognition (coming to know) of God and truth, about love. There are different explanations why John writes about antichrists so, in my opinion he recalls the simplest example — to recognise a deceptive person one can often from simple things. Many deceptive people accept (declare) faith in Jesus and the Father, but if even this basic they do not do, then wishing to teach others spirituality, in truth are an example of deceit, one (several) of numerous.

But ye have an anointing from the Holy One, and ye know all things… and that anointing teacheth you in all things and is true and is not deceitful — it is spoken about the gifts of the Holy Spirit (many relate these words also to the Mystery of Chrismation). Someone will say: But I do not have all the knowledge which I would like to have, — but to the person is opened the true path of knowledge of truth, not crafty, not deceptive, effective, namely knowledge in any case requires also our labour. One cannot call our knowledge that which we received, but in no way made our own, did not accept. One cannot consider our knowledge also that which we did not comprehend, did not evaluate, did not apply in any way. And if for all this is needed time, certain efforts, greater or lesser, then why be surprised that the opened path with all God's helps is already called knowledge? For also a well with pure water can be called water, although it is still needed to draw it from there in a certain vessel or at least by hands (lips).

ye need not that any man teach you — someone else, not from Jesus or contrary to Him. Having known Christ, there is no need to seek yet another, supposedly better teacher.

We shall see Him as He is — that is, at His Coming, in the Kingdom of God, the faithful will be capable to perceive God directly, as children their parents — not comprehending all, but comprehending sufficiently. Someone can try to object that this is too much for the person as a limited being, but let us remember the Mother of God, the Most Pure Virgin, Who not only wonderfully knew Jesus, but also bore Him according to the flesh. If such was possible for Her, then also for all the children of God seeing God as He is is entirely possible and will be in truth.

Further children indicate the source of origin not of essence, but of life, behaviour, thoughts, words and so forth. About birth from above, about which it is spoken also in the Gospel, there is a good work by the link:
https://oleksandr-zhabenko.github.io/en/BornFromAbove.html

More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04032024.html

(Mark XI, 1-11)
Mark XI, 1 — 'εἰς Ἱεροσόλυμα καὶ εἰς Βηθανίαν' — 'eis Hierosolyma kai eis Bethanian' - to Jerusalem and to Bethany. Some lists present also to Bethphage. The preposition 'eis' indicates the direction of movement.

Mark XI, 2 — 'εἰς τὴν κώμην' — 'eis ten komen' - into the village; into the settlement. The preposition 'eis' indicates whither they were to go. 'εἰς αὐτὴν' - 'eis auten' - into it. Indicates again the direction of movement.

Mark XI, 8 — 'εἰς τὴν ὁδόν' — 'eis ten hodon' - on the road; along the road. Spread whither. 'ἐκ τῶν ἀγρῶν' - 'ek ton agron' - from the fields. The preposition 'ek' indicates from whence that greenery.

Mark XI, 9 — 'ἐν ὀνόματι κυρίου' — 'en onomati kyriou' - in the name of the Lord; with the name of the Lord. Both variants of translation are possible, see in particular more by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/30122024.html

Mark XI, 10 — 'ἐν τοῖς ὑψίστοις' — 'en tois hypsistois' - in the highest. That is, in the heavens. Where.

Mark XI, 11 — 'εἰς Ἱεροσόλυμα εἰς τὸ ἱερόν' — 'eis Hierosolyma eis to hieron' - into Jerusalem into the temple. 'εἰς Βηθανίαν' - 'eis Bethanian' - to Bethany. Whither.

For the reading from parallel places in Luke (Luke XIX, 28-38) and John (John XII, 12-16) see by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/20022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/09042023.html

The glorious Entry of Jesus Christ into Jerusalem. I shall stop only on two details. Jesus through the apostles borrows a donkey in order to enter into Jerusalem. Not the richest and not the most glorious animal, and yet also borrowed for one day — a sign that the Lord can, and often also wishes to manifest (and manifests) His glory even where no one expects, where circumstances do not favour this. At the same time the very entry and celebration last the whole day up to evening. The Lord does all this for our sake and our salvation, accomplishing the prophecy of Zechariah (Zechariah IX, 9), and we see that the Lord does not reject glorious prolonged celebrations, at the same time the limit of His glorious entry was the whole day, only until evening. He reminds by this that human glory has a limit. Following Christ Christians remember measure.

More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04032024.html

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