Commentary for (Luke XXII, 1-39; 1 Corinthians XI, 23-32; Matthew XXVI, 1-20; John XIII, 3-17; Matthew XXVI, 21-39; Luke XXII, 43-45; Matthew XXVI, 40–XXVII, 2; John XIII, 1-11; John XIII, 12-17)

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.

Liturgy:
(1 Corinthians XI, 23-32)
1 Corinthians XI, 23 — 'παρέλαβον ἀπὸ τοῦ κυρίου' — 'parelabon apo tou kyriou' - I received from the Lord. The preposition 'apo' indicates here that this is a gift from God. 'ἐν τῇ νυκτὶ' - 'en te nykti' - on that night.

1 Corinthians XI, 24, 25 — 'εἰς τὴν ἐμὴν ἀνάμνησιν' — 'eis ten emen anamnesin' - for the remembrance of Me; as the remembrance of Me. That is, for what purpose or as what precisely.

1 Corinthians XI, 25 — 'ἐν τῷ ἐμῷ αἵματι' — 'en to emo haimati' - in My Blood; with My Blood. Both translations are possible, the first indicating Christ's Blood as the foundation of the Covenant, and the second — that the Covenant is established by means of it.

1 Corinthians XI, 28 — 'οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω' — 'outos ek tou artou esthieto kai ek tou poteriou pineto' - in this way let them eat from the bread and drink from the cup. The preposition 'ek' indicates here that the faithful partake of the Holy Gifts from the common bread and from the common cup — that is, they become participants, communicants of the Last Supper, and through this are united with Christ Himself, becoming the Church — His mystical Body. This same preposition also indicates that the faithful are thus united with Christ, with one another, with the Church, forming a community. We are called, therefore, to preserve this unity as actual, living, effective, ever-present, and constant for ever.

1 Corinthians XI, 30 — 'ἐν ὑμῖν' — 'en hymin' - among you.

1 Corinthians XI, 31 — 'ἑαυτοὺς διεκρίνομεν' — 'eautous diekrinomen' - clearly discerned ourselves; judged ourselves; were attentive to ourselves. Most likely the last meaning is intended here. The apostle does not speak of judging ourselves, but of the fact that attentiveness is needed so as not to fall asleep. If we were sufficiently attentive to ourselves and discerned what was needed well, there would be fewer sins.

1 Corinthians XI, 32 — 'ὑπὸ τοῦ κυρίου παιδευόμεθα' — 'hypo tou kyriou paideuometha' - we are being trained, instructed by the Lord. The preposition 'hypo' here with the genitive case indicates the passive voice of the participle, and also, in terms of the meaning of the reading, that our spiritual upbringing is accomplished by Christ.

Concerning the significance of the Eucharist in the life of Christians, very briefly. The apostle emphasises one thought — the remembrance of Jesus and the proclamation of His Sufferings, Death, and Resurrection.

More concerning the readings from the Epistle see at the links:
https://www.instagram.com/p/DWeM7ZmjTMD/?img_index=1
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/31072023.html

(Matthew XXVI, 1-20; John XIII, 3-17; Matthew XXVI, 21-39; Luke XXII, 43-45; Matthew XXVI, 40–XXVII, 2)
Matthew XXVI, 2 — 'ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς τὸ σταυρωθῆναι' — 'ho hyios tou anthropou paradidotai eis to staurothenai' - the Son of Man is handed over (betrayed) to be crucified. The preposition 'eis' indicates here the purpose.

Matthew XXVI, 3 — 'εἰς τὴν αὐλὴν τοῦ ἀρχιερέως' — 'eis ten aulen tou arkhiereos' - into the house of the high priest; into the courtyard of the high priest. That is, whither.

Matthew XXVI, 5 — 'ἐν τῇ ἑορτῇ' — 'en te heorte' - at the feast. 'ἐν τῷ λαῷ' - 'en to lao' - among the people.

Concerning the verses Matthew XXVI, 6-16 see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08042026.html
https://www.instagram.com/p/DW6NVRXDcFw/?img_index=1
https://oleksandr-zhabenko.github.io/en/commentaries/16042025.html

Matthew XXVI, 18 — 'εἰς τὴν πόλιν' — 'eis ten polin' - into the city.

John XIII, 3 — 'εἰς τὰς χεῖρας' — 'eis tas kheiras' - into the hands. 'ἀπὸ θεοῦ' - 'apo theou' - from God (the Father). The preposition 'apo' indicates here that the Son of God changed the state of His being — He was with the Father as incorporeal, and in the Incarnation became human.

John XIII, 4 — 'ἐκ τοῦ δείπνου' — 'ek tou deipnou' - from the supper; away from the supper. That is, leaving the food.

John XIII, 5 — 'εἰς τὸν νιπτῆρα' — 'eis ton niptera' - into the basin.

John XIII, 8 — 'εἰς τὸν αἰῶνα' — 'eis ton aiona' - for ever. Common expression.

More concerning the example of humility and the attitude towards it see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07082025.html
https://www.instagram.com/oleksandr_zhabenko/p/DVCfQjCAjZp/?img_index=1

Matthew XXVI, 21 — 'εἷς ἐξ ὑμῶν' — 'heis ex hymon' - one of you. The preposition 'ek' in its form before the following 'hy' indicates here that what is spoken of is a representative of the group of apostles — here concerning Judas Iscariot.

Matthew XXVI, 23 — 'ἐν τῷ τρυβλίῳ' — 'en to tryblio' - in the dish.

Matthew XXVI, 27 — 'πίετε ἐξ αὐτοῦ πάντες' — 'piete ex autou pantes' - drink from it, all of you. The preposition 'ek' in its form before the following vowel indicates here whence to drink. But the deeper meaning is the same as in the passage from 1 Corinthians XI, 28 analysed above. See more at the links:
https://www.instagram.com/p/DWeM7ZmjTMD/?img_index=1
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06052025.html

Matthew XXVI, 28 — 'τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν' — 'touto gar estin to haima mou tes diathekes to peri pollon ekkhynnemenon eis aphesin hamartion' - for this is my Blood of the Covenant, which is poured out (shed) concerning (with respect to) many for the remission (forgiveness) of sins. The preposition 'eis' indicates here the purpose. The well-known words of the institution of the Mystery of the Eucharist. See the links above.

Matthew XXVI, 29, 64 — 'ἀπ' ἄρτι' — 'ap arti' - from now on; henceforth. Common expression. The preposition 'apo' in its form before the following vowel indicates here the starting point of the reckoning of time. From Christ's own point of view, the Eucharist at the Last Supper has similar significance to the Kingdom of God, or better said to the Second Coming in glory, which is why he draws a temporal parallel here. 'ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου' - 'ek toutou tou genematos tes ampelou' - from this fruit of the vine. The preposition 'ek' indicates here whence the wine comes. 'ἐν τῇ βασιλείᾳ τοῦ πατρός μου' - 'en te basileia tou patros mou' - in the Kingdom of my Father.

Matthew XXVI, 30 — 'εἰς τὸ ὄρος τῶν ἐλαιῶν' — 'eis to oros ton elaion' - to the Mount of Olives; to the Mount Eleon. That is, whither.

Matthew XXVI, 31, 34 — 'σκανδαλισθήσεσθε ἐν ἐμοὶ' — 'skandalisthesesthe en emoi' - you will stumble in Me; you will stumble on account of Me. That is, they will fall into temptation through Christ. 'ἐν τῇ νυκτὶ ταύτῃ' - 'en te nykti taute' - on this night.

Matthew XXVI, 32 — 'εἰς τὴν Γαλιλαίαν' — 'eis ten Galilaian' - into Galilee. That is, whither Jesus will arrive before them.

Matthew XXVI, 33 — 'ἐν σοί' — 'en soi' - in you; on account of you. That is, they will fall into temptation through Christ.

Matthew XXVI, 36 — 'εἰς χωρίον λεγόμενον Γεθσημανεί' — 'eis khorion logomenon Gethsemanei' - to the place called Gethsemane. That is, whither.

Matthew XXVI, 39 — 'παρελθάτω ἀπ' ἐμοῦ τὸ ποτήριον τοῦτο' — 'parelthato ap emou to poterion touto' - let this cup pass from Me; let this cup pass close by Me. The preposition 'apo' and the prefix 'par' indicate simultaneously a movement beside and apart, to the side — that is, drawing near, to pass by, to pass without touching. The use of complex nuances of meaning with prepositions and prefixes indicates that the human will of Christ is seeking whether there is some special way of not undergoing what awaits. At the same time, the human will of Christ is obedient to the God's will. Christ is not seeking how to avoid what awaits, is not denying that it will take place, but entrusts Himself to the Father (and the Spirit). Only God can change that — the Lord trusts Him completely. See also more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/17022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/18022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25022025.html
https://oleksandr-zhabenko.github.io/en/Cup.html

Luke XXII, 43 — 'ἄγγελος ἀπ' οὐρανοῦ' — 'angelos ap ouranou' - an angel from heaven. The preposition 'apo' in its form before the following vowel indicates here that the angel descended to the earth from heaven to Christ in Gethsemane.

Luke XXII, 44 — 'ἐν ἀγωνίᾳ' — 'en agonia' - in agony. That is, in maximum tension of powers, during spiritual struggle. See the links above.

Luke XXII, 45 — 'ἀπὸ τῆς προσευχῆς' — 'apo tes proseukhes' — from the lofty, spirit-filled prayer. The preposition 'apo' indicates here that Jesus ceased praying in the manner described here. 'ἀπὸ τῆς λύπης' - 'apo tes lypes' - from pain; from sorrow. The apostles fell asleep so as not to grieve. The illogicality of human behaviour — sleep could not resolve their sorrow for the better, since it was not fatigue, but they fell asleep nonetheless. The preposition 'apo' here indicates the accompanying cause of sleep — pain and sorrow do not conduce to sleep, but they can reduce activity, which may ultimately lead to sleep. It is not pain and sorrow that draw people to sleep, but their yielding to a reduction in activity, which may be a consequence in particular of weakness or of sin. On the other hand, these words are encouraging — if neither pain nor sorrow serves as the principal cause of sleep but only an accompanying one, then one may remain alert even in situations of sorrow or pain (though this requires effort).

Matthew XXVI, 42 — 'ἐκ δευτέρου' — 'ek deuterou' - a second time. Common expression.

Matthew XXVI, 44 — 'ἐκ τρίτου' — 'ek tritou' - a third time. Common expression.

Matthew XXVI, 45 — 'εἰς χεῖρας ἁμαρτωλῶν' — 'eis kheiras amartolon' - into the hands of the sinful; into the hands of sinners. Christ in prayer entrusted Himself with complete trust into the hands of the Father and the Spirit, and now with complete obedience entrusts Himself into the hands of sinners, Himself being sinless.

Matthew XXVI, 47 — 'ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ' — 'apo ton arkhiereon kai presbyteron tou laou' - from the chief priests and elders of the people. The preposition 'apo' indicates here that those people had left the temple, going to seize Jesus.

Matthew XXVI, 52 — 'εἰς τὸν τόπον αὐτῆς' — 'eis ton topon autes' - into its place. That is, whither to put it away. 'ἐν μαχαίρῃ' - 'en makhaire' - by the sword. That is, by what they will be destroyed and conquered.

Matthew XXVI, 55 — 'ἐν ἐκείνῃ τῇ ὥρᾳ' — 'en ekeine te hora' - at that time; then. 'ἐν τῷ ἱερῷ' - 'en to hiero' - in the temple.

Matthew XXVI, 64 — 'ἐκ δεξιῶν τῆς δυνάμεως' — 'ek dexion tes dynameos' - at the right hand of Power; at the right side of Power; by the right hand of Power. That is, in the place of greatest honour. Power — this is God.

Matthew XXVI, 67 — 'εἰς τὸ πρόσωπον αὐτοῦ' — 'eis to prosopon autou' - into his face. That is, where they spat.

Matthew XXVI, 69 — 'ἐν τῇ αὐλῇ' — 'en te aule' - in the courtyard.

Matthew XXVI, 71 — 'εἰς τὸν πυλῶνα' — 'eis ton pylona' - into the gateway. That is, whither he was going out.

Matthew XXVI, 73 — 'σὺ ἐξ αὐτῶν' — 'sy ex auton' - you are from among them. The preposition 'ek' in its form before the following vowel indicates here that the servant considered Peter to be one of the disciples of Jesus, which was in fact the case.

Concerning Peter's denial and how the Lord conducted himself, see in the work at the link:
https://oleksandr-zhabenko.github.io/uk/christisrisen1/ochi-chrysta.html

Jesus loved to the end those faithful ones who are in the world — at a time when the apostles displayed their greatest weakness, their greatest lack of understanding, the Lord on the contrary granted them what was perhaps the greatest blessing. To the end — that is, He loved them in their greatest weakness with the one integral salvific love — not in the sense that He had not loved in this way before, but in the sense that this love became most manifest precisely at this time. The Lord as God knew all the details of these events before, all the weakness displayed by the disciples, but then His love was not so manifest — whereas at this time it became most manifest.

The words of Peter in the dialogue with Jesus show that he was reasoning at that time with his human reasoning about the matter, which is why his thoughts changed to the opposite with ease once he learned more from Jesus.

Concerning spirit and body there is a fine work at the link:
https://sites.google.com/view/rozdumy23/na-slova-hristovi-pilnujte-j-molitsa-sob-ne-vpasti-v-spokusu---badorij-bo-duh-ale-nemicne-tilo

More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/13042023.html

At the Washing of the Feet:
(John XIII, 1-11)
John XIII, 1 — 'ἐκ τοῦ κόσμου τούτου' — 'ek tou kosmou toutou' - from this world. The preposition 'ek' indicates here whence Christ is departing. 'ἐν τῷ κόσμῳ' - 'en to kosmo' - in the world. That is, where. 'εἰς τέλος' - 'eis telos' - to the end. Common expression. What is meant is that His love was perfect, full, accomplished — and the events were as a summary of everything.

John XIII, 2 — 'εἰς τὴν καρδίαν' — 'eis ten kardian' - into the heart. That is, whither.

Concerning the subsequent verses of the reading see above.

After the Washing of the Feet:
(John XIII, 12-17)
Concerning the reading see above.

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