Commentary for (1 John III, 10-20; Mark XIV, 10-42)

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.

1 John III, 11 — 'ἀπ' ἀρχῆς' — 'ap arkhes' — from the beginning. The preposition 'apo' in its form before the following vowel indicates the starting point of time reckoning.

1 John III, 14 — 'ἐκ τοῦ θανάτου εἰς τὴν ζωήν' — 'ek tou thanatou eis ten zoen' - from death to life. The pair of prepositions 'ek'-'eis' indicates movement from where and to where. 'ἐν τῷ θανάτῳ' - 'en to thanato' - in death. That is, death acts in a person and around them.

1 John III, 15 — 'ἐν ἑαυτῷ' — 'en heauto' - in him himself.

1 John III, 16 — 'ἐν τούτῳ' — 'en touto' — in that; with that.

1 John III, 17 — 'ἀπ' αὐτοῦ' — 'ap autou' - from him. The preposition 'apo' in its form before the following vowel indicates that the heart closes and the person completely, entirely. 'ἐν αὐτῷ' - 'en auto' - in him.

1 John III, 18 — 'ἐν ἔργῳ καὶ ἀληθείᾳ' — 'en ergo kai aletheia' - in deed and truth; with deed and truth. That is, actively, and also truthfully, sincerely, righteously.

1 John III, 19 — 'ἐκ τῆς ἀληθείας' — 'ek tes aletheias' - from the truth. The preposition 'ek' indicates the source of origin. See the links above and others.

How true love differs fundamentally from falsehood, from deception. In general, many researchers and preachers note that in the Bible there is no theory of love, but there is described experience, first of all of God's love, but also of love in a broader understanding (I will add that a person can come to love in different circumstances, therefore the Lord, in order not to leave different people abandoned beyond the bounds of a certain theory of love, precisely does not give any scheme, any theory, but grants faith).

John here compares true love with its falsifications. The example of Cain, who killed his brother through envy, is very eloquent, testifies to the fact that true love does not do evil unlike falsification. Earlier than being tempted into sin, Cain falsified worship (bringing sacrifice without purification from sins and repentance), falsified communion with God (not having listened to God's counsel), used his brother's trust (in order to approach him), finally killed him, and then did not show genuine repentance before God. All this are manifestations which are also characteristic of falsifications of love. And from all that the Lord warns us.

Regarding the heart at the end of the reading — here it is actually the theme of conscience. Today I devoted much time to discussion, and then to preparation of a work about conscience, and also about my gifts, but, since the work is not ready, I will give here only a short excerpt and give links to poems in which the theme is revealed deeply. Google Gemini 3 Pro says about the ending of the reading that John in III, 20 says heart because he is speaking about an existential state, not about a juridical process. When the heart condemns, this means a total feeling of one's own unworthiness before the face of Love. Paul, using the term conscience, more often speaks about moral evaluation of concrete actions. That is, John here is deeper: he speaks not about the fact that I have done something bad (level of conscience/deeds), but about the fact that I am imperfect in my very foundation (level of heart/being), and precisely because of this we need God, who is greater than the heart. Here further already not Gemini, but I will add that in the Apostle James the theme of conscience is also very deeply revealed, see about this at the first link (there are actually 6 pages, one needs to read to 6, they are short, but very meaningful), and also an important work at the second:
https://www.instagram.com/p/DT6fitxAvd9/?img_index=1
https://www.instagram.com/p/DT6X5acAk52/

More about the reading from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/05032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/14022023.html

(Mark XIV, 10-42)
Mark XIV, 13, 16 — 'εἰς τὴν πόλιν' — 'eis ten polin' - into the city. To where.

Mark XIV, 18 — 'εἷς ἐξ ὑμῶν' — 'heis ex hymon' - one of you. The preposition 'ek' in its form before the following vowel indicates that it is spoken of one from a group of people.

Mark XIV, 20 — 'εἰς τὸ τρύβλιον' — 'eis to tryblion' - into the dish.

Mark XIV, 23 — 'ἐξ αὐτοῦ' — 'ex autou' - from it. The preposition 'ek' in its form before the following vowel indicates from where they drank.

Mark XIV, 26 — 'εἰς τὸ ὄρος τῶν ἐλαιῶν' — 'eis to oros ton elaion' - into the Mount of Olives; onto the Mount of Olives; into the Mount Eleon; onto the Mount Eleon. The preposition 'eis' indicates the direction of movement and the destination, to where they went.

Mark XIV, 28 — 'εἰς τὴν Γαλιλαίαν' — 'eis ten Galilaian' - into Galilee. That is, the Lord promises to arrive there more quickly than the disciples.

Mark XIV, 32 — 'εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανεί' — 'eis khorion hou to onoma Gethsemanei' - into a place which is called Gethsemane.

Mark XIV, 35 — 'παρέλθῃ ἀπ' αὐτοῦ' — 'parelthe ap autou' - might pass close by Him; might pass Him by; might go around Him. The preposition 'apo' and the prefix 'par' indicate that it is spoken simultaneously of movement near and separately, aside, that is having approached, to pass by, to pass without touching. Here the very experiences of Jesus in anticipation are not yet called His hour.

Mark XIV, 36 — 'παρένεγκε τὸ ποτήριον τοῦτο ἀπ' ἐμοῦ' — 'parenenke to poterion touto ap emou' - carry this cup past Me; take this cup from Me. An analogous combination to the previous verse. 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 not to experience that which awaits. At the same time, the human will of Christ is obedient to God's will. Christ is not seeking how to avoid the expected, does not deny that it will take place, but entrusts Himself to the Father (and the Spirit). Only God can change that, the Lord completely trusts Him.

Mark XIV, 38 — 'ἵνα μὴ ἔλθητε εἰς πειρασμόν' — 'hina me elthete eis peirasmon' - that you may not enter into temptation. A parallel to the Lord's Prayer (quotation), all the more touching regarding what Christ Himself experiences. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html

Mark XIV, 41 — 'εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν' — 'eis tas kheiras ton amartolon' - into the hands of sinners; into the hands of the sinful. Christ by prayer with complete trust entrusted Himself into the hands of the Father and the Spirit, and now with complete obedience entrusts Himself into the hands of sinners, not being sinful.

Regarding the prayer about the cup see the link:
https://oleksandr-zhabenko.github.io/en/Cup.html

About the parallel places in Matthew (Matthew XXVI, 14-46), Luke (Luke XXII, 3-46) and John (John XIII, 36-38, XVIII, 1) see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html

Even knowing about everything from the very beginning, in particular also about the fact that one of His closest disciples will betray Him, according to some traditions (for example, from John Chrysostom), that Judas had authority over the other disciples, the Lord in the garden alone, in solitude, stands to prayer. By this very act showing that first of all to turn to God, Who can, is able and wants to help, and emphasises the importance of prayer for all who are endowed with authority — even authority over Christ's apostles.

More about the reading from the Gospel see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/18022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/05032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/14022023.html

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