Commentary for (John XIII, 31–XVIII, 1; John XVIII, 1-28; Matthew XXVII, 57-75; John XVIII, 28–XIX, 16; Matthew XXVII, 3-32; Mark XV, 16-32; Matthew XXVII, 33-54; Luke XXIII, 32-49; John XIX, 25-37; Mark XV, 43-47; John XIX, 38-42; Matthew XXVII, 62-66; Galatians VI, 14-18; Matthew XXVII, 1-56; Romans V, 6-11; Mark XV, 16-41; Hebrews II, 11-18; Luke XXIII, 32-49; Hebrews X, 19-31; John XVIII, 28–XIX, 37; 1 Corinthians I, 18–II, 2; Matthew XXVII, 1-44; Luke XXIII, 39-43; Matthew XXVII, 45-54; John XIX, 31-37; Matthew XXVII, 55-61)

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.

At Matins: The Holy Passion Gospels of our Lord Jesus Christ:
(John XIII, 31–XVIII, 1)
John XIII, 31, 32 — 'ἐν αὐτῷ' — 'en auto' - in him; through him.

John XIII, 32 — 'αὐτὸν ἐν αὐτῷ' — 'auton en auto' - him in himself.

John XIII, 35 — 'ἐν τούτῳ' — 'en touto' - in this; with this. That is, through what they will be known. 'ἐν ἀλλήλοις' - 'en allelois' - one in another; one through another. See more concerning the significance of these words in the fine poem at the link:
https://www.instagram.com/p/DDr3toZNcd2/

John XIV, 1 — 'πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε' — 'pisteuete eis ton theon, kai eis eme pisteuete' - believe into God and believe into Me. See more concerning faith at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/16042025.html

John XIV, 2 — 'ἐν τῇ οἰκίᾳ τοῦ πατρός μου' — 'en te oikia tou patros mou' - in My Father's house.

John XIV, 10, 11 — 'ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί (ἐστιν)' — 'ego en to patri kai ho pater en emoi (estin)' - I am in the Father and the Father is in Me. This concerns the perichoresis of the Hypostases of the Most Holy Trinity — their mutual indwelling One in Another. 'ἐν ἐμοὶ' - 'en emoi' - in Me.

John XIV, 12 — 'ὁ πιστεύων εἰς ἐμέ' — 'ho pisteuon eis eme' - the one who believes in Me. See at the links above:
https://oleksandr-zhabenko.github.io/en/commentaries/08042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/16042025.html

John XIV, 13, 14; XV, 16; XVI, 23-24 — 'ἐν τῷ ὀνόματί μου' — 'en to onomati mou' - in My name; with My name. Various translations are possible, which may either complement one another or be taken separately. The first indicates that the disciples will ask precisely as Christians, as disciples of Christ, that is, as bearers of His name. The second — that they will ask for the sake of their being faithful disciples of Christ, Christians. 'ὁ πατὴρ ἐν τῷ υἱῷ' - 'ho pater en to hyio' - the Father in the Son; the Father with the Son. Again both translations are possible, but the first has priority. The second appears as though the Son were less important than the Father, which is not so — all three Divine Hypostases are equally honoured, equally glorified, equally eternal, and consubstantial.

John XIV, 16 — 'εἰς τὸν αἰῶνα' — 'eis ton aiona' - for ever. Common expression. See above.

John XIV, 17 — 'παρ' ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται' — 'par hymin menei kai en hymin estai' - He abides in the vicinity of you and will be in you. The preposition 'para' in its form before the following 'hy' here with the dative case indicates that the Holy Spirit also cares for the disciples, there is nothing to hinder Him from acting — that is, they are close to Him. The future tense refers to Pentecost.

John XIV, 20; XVI, 23 — 'ἐν ἐκείνῃ τῇ ἡμέρᾳ' — 'en ekeine te hemera' - on that day; in that day. 'ἐγὼ ἐν τῷ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ κἀγὼ ἐν ὑμῖν' - 'ego en to patri mou kai hymeis en emoi kago en hymin' - I am in My Father, and you are in Me, and likewise I am in you. Here too there is perichoresis (see above on verses 10, 11), but additionally what is spoken of is the consubstantiality of the Son with the Father and the Spirit in divinity, and with people in human nature. All people, even those who are hostile to Christ, have union with Christ by nature, but perichoresis — the hypostatic mutual indwelling with God — belongs to the faithful alone. See also concerning the Eucharist at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
It must be understood that God can be everywhere in three different ways: by existence and power (1), by grace (2), and by communion (3). Perichoresis concerns precisely the third way — communion — and the faithful are called above all to this. God may act by grace even upon the hearts of sinners, manifesting the action of grace wherever He wills, and manifests existence and power truly everywhere without exception. God calls the faithful and all people to communion with Him. And here Christ affirms that such communion exists for the faithful.

John XIV, 21 — 'ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου' — 'agapethesetai hypo tou patros mou' - will be loved by My Father. This is literal, though the form is little used in Ukrainian. The preposition 'hypo' here with the genitive case indicates that this is the passive voice of the participle will be loved.

John XIV, 23 — 'μονὴν παρ' αὐτῷ ποιησόμεθα' — 'monen par auto poiesometha' - a dwelling in the vicinity of him We will make. The preposition 'para' in its form before the following vowel here with the dative case indicates that the Trinity will be as it were Neighbours, close Friends of such a person — as people do who move so as to live closer to someone they love.

John XIV, 25 — 'παρ' ὑμῖν μένων' — 'par hymin menon' - abiding in the vicinity of you. The preposition 'para' in its form before the following 'hy' here with the dative case indicates that Christ was close to the disciples and had close, friendly relations with them.

John XIV, 26 — 'ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου' — 'ho pempsei ho pater en to onomati mou' - Whom the Father will send in My name; Whom the Father will send with My name. That is, to glorify the Son as consubstantial with the Spirit. What is truly of Christ is open to the reception of the Holy Spirit.

John XIV, 30 — 'ἐν ἐμοὶ' — 'en emoi' - in Me. Here what is meant is that Christ is pure from sin, sinless.

John XV, 2 — 'ἐν ἐμοὶ' — 'en emoi' - in Me; as Mine. Here the second variant is more likely, indicating ownership, the belonging of the branch. If the first, then what is spoken of is that the person was with Christ and then departed from Him.

John XV, 4, 6, 7 — 'μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν' — 'meinate en emoi, kago en hymin' - abide in Me, and likewise I in you. See above on John XIV, 20. 'ἀφ' ἑαυτοῦ' - 'aph heautou' - from itself; of itself. The preposition 'apo' in its form before the following 'he' indicates here that those fruits are a gift for others — that is, they define the relationship with others. 'ἐν τῇ ἀμπέλῳ' - 'en te ampelo' - in the vine; as part of the vine. That is, where. 'ἐν ἐμοὶ' - 'en emoi' - in Me.

John XV, 5 — 'ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ' — 'ho menon en emoi kago en auto' - the one who abides in Me and I in them. See above.

John XV, 6 — 'εἰς τὸ πῦρ βάλλουσιν' — 'eis to pyr ballousin' - into the fire they cast. That is, whither.

John XV, 7 — 'τὰ ῥήματά μου ἐν ὑμῖν μείνῃ' — 'ta remata mou en hymin meine' - (if) my words (deeds) abide in you. That is, under such a condition. See also more at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html

John XV, 8 — 'ἐν τούτῳ' — 'en touto' - in this; with this.

John XV, 9 — 'ἐν τῇ ἀγάπῃ τῇ ἐμῇ' — 'en te agape te eme' - in My love.

John XV, 10 — 'ἐν τῇ ἀγάπῃ' — 'en te agape' - in the love.

John XV, 11 — 'ἐν ὑμῖν' — 'en hymin' - in you.

John XV, 16 — 'πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου' — 'panta ha ekousa para tou patros mou' - all that I heard from beside My Father. 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/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
Here this indicates that what is spoken of is the human nature of Jesus Christ and His prayer conversation with the Father, filled with the Holy Spirit.

John XV, 19 — 'ἐκ τοῦ κόσμου' — 'ek tou kosmou' - from the world; out of the world. Used several times with somewhat different meanings. In some places it indicates (non-)origin and the fact that deeds are (not, as this is denied here) founded on the laws of this world; in others — a selection from among other people.

John XV, 21 — 'εἰς ὑμᾶς' — 'eis hymas' - to you; regarding you; in the direction of you; with respect to you. The preposition 'eis' indicates the directedness of the action.

John XV, 24 — 'ἐν αὐτοῖς' — 'en autois' - among them. Literally in them — that is, among them.

John XV, 25 — 'ἐν τῷ νόμῳ' — 'en to nomo' - in the Law.

John XV, 26 — 'ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται' — 'ho Parakletos hon Ego pempso hymin para tou Patros, to Pneuma tes aletheias ho para tou Patros ekporeuetai' - the Comforter, Whom I will send you from beside the Father, the Spirit of truth, Who proceeds from beside the Father. A key passage concerning the Holy Spirit in Scripture, concerning the Third Hypostasis of the Most Holy Trinity. The preposition 'para' here with the genitive case means approximately from beside; from (something or someone who is) beside and close to, whilst the word proceeds, whose translation is accepted in this form, contains the prefix 'ek' formed from the preposition. This preposition is used when speaking of the begetting of the Son of God from the Father. At the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
and also at many others, how these and two other prepositions are used in the question concerning authority, as well as in many other instances, is examined in detail. They are among the most frequently used words of Scripture. See, for example, the links concerning 'para' with the genitive case, as here.

It must be said that the preposition 'para' with the genitive case here means that the Holy Spirit has as His Source the Father alongside the Son. That is, the Son promises to send the Spirit, Who is beside Him and the Father, from beside the Father. Words that profoundly point to the undivided, unseparated, and inseparable Most Holy Trinity.

More concerning the Trinity see at the links:
https://oleksandr-zhabenko.github.io/en/Trijcya.html
https://www.instagram.com/p/DWMTLk3DYIR/?img_index=1

John XV, 27 — 'ἀπ' ἀρχῆς' — 'ap arkhes' - from the beginning. The preposition 'apo' in its form before the following vowel indicates the starting point of the reckoning.

Concerning the verses John XV, 17–XVI, 2 see also at the links (and others cited there):
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08032025.html

John XVI, 4 — 'ἐξ ἀρχῆς' — 'ex arkhes' - from the beginning. Common expression. The preposition 'ek' in its form before the following vowel indicates here in terms of meaning a greater communion with Christ (the emphasis) — that is, closeness not in time but in life.

John XVI, 5 — 'οὐδεὶς ἐξ ὑμῶν' — 'oudeis ex hymon' - none of you.

John XVI, 9 — 'οὐ πιστεύουσιν εἰς ἐμέ' — 'ou pisteuousin eis eme' - they do not believe in Me. See at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/16042025.html

John XVI, 13 — 'ὁδηγήσει ὑμᾶς ἐν τῇ ἀληθείᾳ πάσῃ' — 'odegesei hymas en te aletheia pase' - He will guide (direct) you in all truth; He will guide (direct) you with all truth. Both translations are possible and complement one another. It must be remembered that the knowledge of truth is always a gift of grace; moreover, in certain cases (in certain senses, in particular with respect to Christ, the Father, and the Holy Spirit, as here in the text) this gift even exceeds the gift of salvation, for a person may be saved whilst also being mistaken about some things. 'οὐ γὰρ λαλήσει ἀφ' ἑαυτοῦ' - 'ou gar lalesei aph heautou' - for He will not speak of Himself. The preposition 'apo' in its form before the following 'he' indicates here the absence of separateness, of the independence of the Holy Spirit from the other Hypostases of the Trinity.

John XVI, 14 — 'ἐκ τοῦ ἐμοῦ λήμψεται' — 'ek tou emou lempsetai' - He will receive from what is Mine; He will take from what is Mine. Various translations are possible here, they are generally similar. What is meant is a rich content — on the one hand, what is spoken of is the fact that Christ prepared on earth and in heaven the descent of the Holy Spirit; on the other — that the Son and the Spirit, as consubstantial with the Father and with One Another, love One Another and share in this. Orthodox Christians also understand here that what is spoken of is the joint actions of the Son and the Spirit for the salvation and divinisation of people. The Spirit will not do something separate from the Son, other with respect to what the Son does — and likewise the Father. Google Gemini notes that the presence of the neuter article τοῦ transforms the word into an abstract concept or category of property — 'that which is Mine', 'My possession', 'My truth'. If the emphasis were on the person directly ('from Me'), the text would most likely have a construction without the definite article, for example ἐξ ἐμοῦ (ex emou) or παρ' ἐμοῦ (par' emou).

Here one may see that Mine does not mean I the Son of God. Origin in divinity proceeds from the hypostasis, not from the nature. The Son is begotten from the Father, not from the nature of the Father. Likewise the Spirit proceeds from the Father, not from the nature of the Father. Therefore this verse vividly testifies to the energetic, active communion of the Son and the Spirit, but is not a testimony in favour of the well-known Filioque. It is important to note that Google Gemini cites an example from contemporary Catholic theology (in particular that of the late Pope John Paul II, whose visit to Ukraine contributed to and — I believe — was one of the principal causes of my profound conversion to God in the summer of 2001). Here is Gemini's statement:

Contemporary theological consensus

It is interesting that contemporary Catholic theology has to a large extent acknowledged the insufficiency of using such verses as direct proof of the Filioque. A landmark step in this direction was taken through the efforts of Pope John Paul II, who sought the reconciliation of traditions.

In 1995 the Vatican issued a clarifying document concerning the procession of the Holy Spirit. In it it is acknowledged that the Greek word ἐκπόρευσις (procession as from the primary source) refers exclusively to the Father. The document affirms that when Jesus says 'He will take from what is Mine', what is spoken of is the mutual communion and transmission of truth within the single Divine nature, and not that the Son is the original source (cause) of the Holy Spirit.

John XVI, 15 — 'ἐκ τοῦ ἐμοῦ' — 'ek tou emou' - from what is Mine; of what is Mine. See just above on verse 14. See also at the link:
https://www.instagram.com/p/DWMTLk3DYIR/?img_index=1

John XVI, 17 — 'ἐκ τῶν μαθητῶν αὐτοῦ' — 'ek ton matheton autou' - from His disciples. That is, some of them.

John XVI, 20 — 'ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται' — 'he lype hymon eis kharan genesetai' - your sorrow will become joy; your sorrow will turn into joy. An oxymoron. The words signify the special joy of Christ's victory. And also God's transfiguration of the sorrow of the faithful — God will manifest His action so fully that it will, like the light of Tabor, transform human sorrow into joy in the Lord.

John XVI, 21 — 'εἰς τὸν κόσμον' — 'eis ton kosmon' - into the world. That is, whither the person has been born. The image is connected with the prophecies.

John XVI, 22 — 'τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει ἀφ' ὑμῶν' — 'ten kharan hymon oudeis airei aph hymon' - your joy no one will take from you. The preposition 'apo' in its form before the following 'hy' indicates here that it will not be possible to take away this joy, to deprive the faithful of this joy — it will always remain, though it may coexist with other feelings.

John XVI, 27 — 'παρὰ τοῦ θεοῦ' — 'para tou theou' - from beside God; from God. The same construction is used concerning the procession of the Holy Spirit. Christ speaks of his human nature, which is filled with all the gifts of the Holy Spirit, which is why Jesus is called Christ — the Anointed One, the Messiah. See more in detail on that at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/01062024.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/02062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/30052024.html

John XVI, 30 — 'ἀπὸ θεοῦ' — 'apo theou' - from God (what is meant is He came OUT from, 'departed from'; He went OUT 'away'). The disciples use a different preposition with respect to the words of Jesus, not understanding His words. They mean that Jesus, not as God but as a person, is transmitting to them knowledge of God. Something like: He heard, He went away, He passed it on — we heard, we understood… Jesus is speaking of something altogether different.

John XVII, 1 — 'εἰς τὸν οὐρανὸν' — 'eis ton ouranon' - into the heaven; towards the heaven. That is, whither.

John XVII, 5 — 'παρὰ σεαυτῷ' — 'para seauto' - in the vicinity of yourself. 'παρὰ σοί' - 'para soi' - in the vicinity of you. The preposition 'para' here in both cases with the dative case indicates the closeness of the Son of God to the Father as a consequence of their consubstantiality, unity, and love.

John XVII, 6 — 'ἐκ τοῦ κόσμου' — 'ek tou kosmou' - from the world. The preposition 'ek' indicates here whence those disciples are — they are part of the world, of creation.

John XVII, 7 — 'παρὰ σοῦ εἰσίν' — 'para sou eisin' - they are from beside you. The preposition 'para' here with the genitive case. This 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/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
Here this indicates that what is spoken of is the human nature of Jesus Christ and what He received from the Father (in particular also through the Holy Spirit) as a human being.

John XVII, 8 — 'παρὰ σοῦ ἐξῆλθον' — 'para sou exelthon' - I came forth from beside You. Analogous to verse 7, here what is spoken of is the Incarnation of God and all that followed — that is, how the Lord accomplished our salvation.

John XVII, 10 — 'ἐν αὐτοῖς' — 'en autois' - in them.

John XVII, 11-13 — 'ἐν τῷ κόσμῳ' — 'en to kosmo' - in the world. Christ gives Himself entirely and sacrificially in His sacrificial ministry, whilst the disciples remain to live in the world. 'ἐν τῷ ὀνόματί σου' - 'en to onomati sou' - in Your name; with Your name. Here what is spoken of is the unity of the Father and the Son, in particular the ministry of the Son as the One sent by the Father and received by the disciples, in particular for this reason. The apostles accepted the Son (which preserved them faithful to God), in particular because they honour the Father Who sent Him.

John XVII, 12 — 'οὐδεὶς ἐξ αὐτῶν' — 'oudeis ex auton' - none of them.

John XVII, 13 — 'ἐν ἑαυτοῖς' — 'en heautois' - in themselves.

John XVII, 14, 16 — 'ἐκ τοῦ κόσμου' — 'ek tou kosmou' - from the world. Here, unlike the earlier verses in this chapter, what is spoken of is living according to the rules of this world infected by sin, corruption, and death.

John XVII, 15 — 'ἐκ τοῦ κόσμου' — 'ek tou kosmou' - from the world. Here again — whence. 'ἐκ τοῦ πονηροῦ' - 'ek tou ponerou' - from evil; from the evil one. A parallel to the Lord's Prayer. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html

John XVII, 17 — 'ἐν τῇ ἀληθείᾳ' — 'en te aletheia' - with truth; in truth. Both translations are possible.

John XVII, 18 — 'εἰς τὸν κόσμον' — 'eis ton kosmon' - into the world. That is, whither.

John XVII, 19 — 'ἡγιασμένοι ἐν ἀληθείᾳ' — 'hegiasmenoi en aletheia' - sanctified through truth; sanctified in truth.

John XVII, 20 — 'περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ' — 'peri ton pisteuonton dia tou logou auton eis eme' - concerning those who believe through their word into Me. See above on John XIV, 1.

John XVII, 21 — 'καθὼς σύ πατὴρ ἐν ἐμοὶ κἀγὼ ἐν σοί' — 'kathos sy pater en emoi kago en soi' - just as You, Father, are in Me, and likewise I am in You. See above concerning perichoresis on John XIV, 20.

John XVII, 23 — 'ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί' — 'ego en autois kai sy en emoi' - I am in them and You are in Me. 'ἵνα ὦσιν τετελειωμένοι εἰς ἕν' - 'hina osin teteleiomenoi eis hen' - that they may be perfected (made perfect) into one. That is, that their perfection may be unity rather than divergences and disagreements, and also that they may truly be such.

John XVII, 26 — 'ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς' — 'hina he agape hen egapesas me en autois e kago en autois' - that the love with which You loved Me may be in them, and likewise I in them. See above concerning perichoresis.

John XVIII, 1 — 'εἰς ὃν' — 'eis hon' - into which; to which.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(John XVIII, 1-28)
John XVIII, 1 — 'εἰς ὃν' — 'eis hon' - into which; to which.

John XVIII, 3 — 'ἐκ τῶν ἀρχιερέων καὶ ἐκ τῶν Φαρισαίων' — 'ek ton arkhiereon kai ek ton Pharisaion' - from the chief priests and from the Pharisees. The preposition 'ek' indicates here that those servants were of a similar mind to their masters.

John XVIII, 6 — 'εἰς τὰ ὀπίσω' — 'eis ta opiso' - backward. That is, whither. Common expression.

John XVIII, 9 — 'οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένα' — 'ouk apoleon ex auton oudena' - I did not lose from among them anyone.

John XVIII, 11 — 'εἰς τὴν θήκην' — 'eis ten theken' - into the sheath. Whither.

John XVIII, 15 — 'εἰς τὴν αὐλὴν τοῦ ἀρχιερέως' — 'eis ten aulen tou arkhiereos' - into the courtyard of the high priest. Whither.

John XVIII, 17, 25 — 'ἐκ τῶν μαθητῶν' — 'ek ton matheton' - from among the disciples.

John XVIII, 20 — 'ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ' — 'en synagoge kai en to hiero' - in the synagogue and in the temple. Where. 'ἐν κρυπτῷ' - 'en krypto' - in secret. Common expression.

John XVIII, 26 — 'εἷς ἐκ τῶν δούλων τοῦ ἀρχιερέως' — 'heis ek ton doulen tou arkhiereos' - one of the servants of the high priest. 'ἐν τῷ κήπῳ' - 'en to kepo' - in the garden. Where.

John XVIII, 28 — 'ἀπὸ τοῦ Καϊάφα' — 'apo tou Kaiapha' - from Caiaphas. The preposition 'apo' indicates here that they went away entirely from the house of the high priest. 'εἰς τὸ πραιτώριον' - 'eis to praitorion' - into the praetorium (the official residence of the procurator). Whither.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(Matthew XXVII, 57-75)
More concerning this reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html

(John XVIII, 28–XIX, 16)
John XVIII, 28 — 'ἀπὸ τοῦ Καϊάφα' — 'apo tou Kaiapha' - from Caiaphas. The preposition 'apo' indicates here that they went away entirely from the house of the high priest. 'εἰς τὸ πραιτώριον' - 'eis to praitorion' - into the praetorium (the official residence of the procurator). Whither.

John XVIII, 33 — 'εἰς τὸ πραιτώριον' — 'eis to praitorion' - into the praetorium (the official residence of the procurator). Whither.

John XVIII, 34 — 'ἀφ' ἑαυτοῦ σὺ τοῦτο λέγεις' — 'aph heautou sy touto legeis' - do you say this of yourself. The preposition 'apo' in its form before the following 'he' indicates here that the question means whether Pilate is asking of his own accord or has something in mind (whether Pilate is taking it lightly). See more at the link:
https://oleksandr-zhabenko.github.io/en/Power.html

John XVIII, 36 — 'ἐκ τοῦ κόσμου τούτου' — 'ek tou kosmou toutou' - from this world. That is, the Kingdom of God exists according to other rules, not in the way that sinful people attempt to build earthly dominion. See in particular at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09042026.html
https://www.instagram.com/oleksandr_zhabenko/p/DVCfQjCAjZp/?img_index=1

John XVIII, 37 — 'εἰς τοῦτο' — 'eis touto' - for this. The preposition 'eis' indicates here the purpose of the action. 'εἰς τὸν κόσμον' - 'eis ton kosmon' - into the world. Whither. 'πᾶς ὁ ὢν ἐκ τῆς ἀληθείας' - 'pas ho on ek tes aletheias' - everyone who is from truth. That is, originates from truth.

John XVIII, 38; XIX, 6 — 'ἐν αὐτῷ' — 'en auto' - in Him.

John XVIII, 39 — 'ἐν τῷ πάσχα' — 'en to paskha' - at the Passover (the Jewish Passover, connected with the liberation of the Jews from slavery in Egypt). The Romans showed a certain respect to Jewish traditions in this way.

Concerning the verses John XIX, 6-11, 13-16 see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/14092024.html

John XIX, 12 — 'ἐκ τούτου' — 'ek toutou' - because of this; after this. Possibly the first rather than the second. That is, the words of Jesus prompted Pilate to release him. Here is seen the greatest extent of his vacillations.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(Matthew XXVII, 3-32)
Matthew XXVII, 5 — 'εἰς τὸν ναὸν' — 'eis ton naon' - into the temple. Whither.

Matthew XXVII, 6 — 'εἰς τὸν κορβανᾶν' — 'eis ton korbanan' - into the treasury. That is, into the place where the offerings were.

Matthew XXVII, 7 — 'ἐξ αὐτῶν' — 'ex auton' - from them. That is, from those coins. 'εἰς ταφὴν τοῖς ξένοις' - 'eis taphen tois xenois' - for the burial of foreigners; for the burial of travellers. The preposition 'eis' indicates here the purpose.

Matthew XXVII, 9 — 'ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ' — 'etimesanto apo hyion Israel' - the children of Israel assessed for themselves. That is, what benefit and gain they took from this. The preposition 'apo' indicates here that they were treating lightly both the money and above all Jesus Himself — the price and the profit did not interest them in the least; the money was there, but they hated Jesus and wished to destroy Him.

Matthew XXVII, 10 — 'εἰς τὸν ἀγρὸν τοῦ κεραμέως' — 'eis ton agron tou kerameos' - into the potter's field; for the potter's field.

Matthew XXVII, 12 — 'ἐν τῷ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων' — 'en to kategoreisthai auton hypo ton arkhiereon kai presbyteron' - when He was accused by the chief priests and elders. The preposition 'hypo' here with the genitive case indicates that this is the passive state of the participle was accused.

Matthew XXVII, 21 — 'ἀπὸ τῶν δύο' — 'apo ton duo' - from the two. The preposition 'apo' indicates here that the one chosen by the people will be released, will cease to be one of the two condemned.

Matthew XXVII, 24 — 'ἀθῷός εἰμι ἀπὸ τοῦ αἵματος τούτου' — 'athoos eimi apo tou haimatos toutou' - I am innocent of this blood (that is, this death). That is, Pilate is attempting to remove from himself entirely any responsibility.

Matthew XXVII, 27 — 'εἰς τὸ πραιτώριον' — 'eis to praitorion' - into the praetorium (the official residence of the procurator). Whither.

Matthew XXVII, 29 — 'στέφανον ἐξ ἀκανθῶν' — 'stephanon ex akanthon' - a crown from a thornbush (emphasising the multitude of thorns). 'ἐν τῇ δεξιᾷ αὐτοῦ' - 'en te dexia autou' - in His right hand.

Matthew XXVII, 30 — 'εἰς αὐτὸν' — 'eis auton' - upon Him; at Him. That is, they spat to show contempt for Him. 'εἰς τὴν κεφαλὴν αὐτοῦ' - 'eis ten kephalen autou' - upon His head; on His head. Whither they struck.

Matthew XXVII, 31 — 'εἰς τὸ σταυρῶσαι' — 'eis to staurosai' - for crucifixion; unto crucifixion. That is, whither and for what purpose.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(Mark XV, 16-32)
Mark XV, 21 — 'ἐρχόμενον ἀπ' ἀγροῦ' — 'erkhomenon ap agrou' - coming from the field. The preposition 'apo' in its form before the following vowel indicates here that Simon of Cyrene had at that point already entirely left the territory of that field, was not at his workplace, and as a resident was going home.

Mark XV, 27 — 'ἕνα ἐκ δεξιῶν καὶ ἕνα ἐξ εὐωνύμων αὐτοῦ' — 'ena ek dexion kai ena ex euonymon autou' - one on His right side and one on His left side. The preposition forms part of common expressions.

Mark XV, 30 — 'καταβὰς ἀπὸ τοῦ σταυροῦ' — 'katabas apo tou staurou' - come down from the cross (completely, entirely). The preposition 'apo' indicates here that they were demonstrating their conviction that Jesus was now incapable of completely freeing Himself from torment.

Mark XV, 32 — 'ἀπὸ τοῦ σταυροῦ' — 'apo tou staurou' - from the cross. See just above on verse 30.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(Matthew XXVII, 33-54)
Matthew XXVII, 33 — 'εἰς τόπον λεγόμενον Γολγοθᾶ' — 'eis topon lelomenon Golgotha' - to the place called Golgotha. Whither.

Matthew XXVII, 38 — 'εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων' — 'heis ek dexion kai heis ex euonymon' - one on the right side and one on the left side. The preposition forms part of common expressions.

Matthew XXVII, 40, 42 — 'ἐν τρισὶν ἡμέραις' — 'en trisin hemerais' - in three days; within three days. 'ἀπὸ τοῦ σταυροῦ' - 'apo tou staurou' - from the cross. See above on the verse Mark XV, 30.

Matthew XXVII, 45 — 'Ἀπὸ δὲ ἕκτης ὥρας' — 'Apo de hektes horas' - from the sixth hour. The preposition 'apo' indicates here the starting point of the reckoning.

Matthew XXVII, 48 — 'εἷς ἐξ αὐτῶν' — 'heis ex auton' - one of them. Who was entirely in agreement with them.

Matthew XXVII, 51 — 'εἰς δύο' — 'eis duo' - in two; into two. That is, how. Common expression.

Matthew XXVII, 53 — 'ἐκ τῶν μνημείων' — 'ex ton mnemeion' - from the tombs. That is, whence they came out. A not entirely clear passage concerning the dead. 'εἰς τὴν ἁγίαν πόλιν' - 'eis ten hagian polin' - into the holy city (that is, Jerusalem).

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(Luke XXIII, 32-49)
Concerning verses 32-34 and 44-49 see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/27022025.html

Luke XXIII, 40 — 'ἐν τῷ αὐτῷ κρίματι' — 'en to auto krimati' - under the same condemnation; under the same verdict; under that very verdict.

Luke XXIII, 42 — 'ἐν τῇ βασιλείᾳ σου' — 'en te basileia sou' - in Your Kingdom. That is, You will come as King in full authority. The faith of the thief and his repentance.

Luke XXIII, 43 — 'σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ' — 'semeron met emou ese en to paradeiso' - today you will be with Me in Paradise; this day you will be with Me in Paradise. That is, not afterwards, in eternity, but now, soon. A pointer to the fact that some people may enter Paradise (immediately or not) after their death.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(John XIX, 25-37)
Concerning the verses John XIX, 25-28, 30-35 see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26092024.html

John XIX, 37 — 'ὄψονται εἰς ὃν ἐξεκέντησαν' — 'opsontai eis hon exekentesan' - they will look upon the one Whom they pierced. That is, in the direction of Whom, or gazing upon Whom.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(Mark XV, 43-47)
Mark XV, 43 — 'Ἰωσὴφ ὁ ἀπὸ Ἀριμαθαίας' — 'Ioseph ho apo Arimathaias' - Joseph, who is from Arimathaea. The preposition 'apo' indicates here that Joseph had entirely left Arimathaea and lived in Jerusalem or nearby.

Mark XV, 45 — 'ἀπὸ τοῦ κεντυρίωνος' — 'apo tou kentyrionos' - from the centurion. The preposition 'apo' indicates here that this information was truthful, objective, and accurate.

Mark XV, 46 — 'ἐν μνήματι' — 'en mnemati' - in a tomb. Where. 'ὃ ἦν λελατομημένον ἐκ πέτρας' - 'ho en lelatomemenon ek petras' - which had been hewn out of the rock. That is, in solid rock the tomb had been hewn. Wealthy Jews did this at that time.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(John XIX, 38-42)
John XIX, 38 — 'Ἰωσὴφ ὁ ἀπὸ Ἀριμαθαίας' — 'Ioseph ho apo Arimathaias' - Joseph, who is from Arimathaea. The preposition 'apo' indicates here that Joseph had entirely left Arimathaea and lived in Jerusalem or nearby.

John XIX, 41 — 'ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῷ κήπῳ μνημεῖον καινόν, ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη' — 'en de en to topo hopou estaurothe kepos, kai en to kepo mnemeion kainon, en ho oudepo oudeis etethe' - at the place of crucifixion there was a garden, and in the garden a new tomb, in which no one had yet been laid.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(Matthew XXVII, 62-66)
Matthew XXVII, 64 — 'ἠγέρθη ἀπὸ τῶν νεκρῶν' — 'egerthe apo ton nekron' - He rose from the dead; He was raised from the dead. The preposition 'apo' indicates here the fabricated nature of such a version of the resurrection, its spuriousness, and also the fact that in the opinion of those who crucified Him, Jesus's proper place is among the dead. This shows their profound impenitence.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

At the 1st Hour:
(Galatians VI, 14-18; Matthew XXVII, 1-56)
so as not to be persecuted for the cross of Christ (which in those times was in the eyes of unbelievers the worst punishment) may testify that there were Christians who, through circumcision and the observance of the ceremonial Law of Moses, sought to assimilate themselves entirely to the Jews and thus avoid being persecuted by them and by the Romans. Paul, on the contrary, professes the faith of Christ itself — in the power and significance of the cross of the Lord.

Concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07092025.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/24112024.html

Concerning the verses Matthew XXVII, 1-54 see above.

Matthew XXVII, 55 — 'ἀπὸ μακρόθεν' — 'apo makrothen' - from afar. Common expression. 'ἀπὸ τῆς Γαλιλαίας' - 'apo tes Galilaias' - from Galilee. The preposition 'apo' indicates that they had entirely left Galilee, possibly also repenting of something that was characteristic of the inhabitants of that region.

Matthew XXVII, 56 — 'ἐν αἷς' — 'en hais' - among them.

At the 3rd Hour:
(Romans V, 6-11; Mark XV, 16-41)
Concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/04072024.html

Concerning the verses Mark XV, 16-32 see above.

Concerning the verses Mark XV, 33-41 see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/21022025.html

At the 6th Hour:
(Hebrews II, 11-18; Luke XXIII, 32-49)
Concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24122025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/07042023.html

Concerning the readings from the Gospel see above, and also at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/27022025.html

At the 9th Hour:
(Hebrews X, 19-31; John XVIII, 28–XIX, 37)
Hebrews X, 19 — 'παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ' — 'parresian eis ten eisodon ton hagion en to haimati Iesou' - boldness for entering into the sanctuary in the Blood of Jesus; courage for entering the sanctuary with the Blood of Jesus. Various translations are possible, but the thought is that we have the boldness and possibility of becoming holy through the Sacrifice of Christ.

Hebrews X, 22 — 'προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ πίστεως' — 'proserkhometha meta alethines kardias en plerophoria pisteos' - let us draw near with a sincere heart in full assurance of faith. That is, sincerely and without doubts. 'ῥεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς' - 'rerantismenoi tas kardias apo syneideseos poneras' - having sprinkled the hearts from an evil conscience. What is spoken of is complete cleansing from evil thoughts, the purity of heart.

Hebrews X, 24 — 'εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων' — 'eis paroxysmon agapes kai kalon ergon' - for the stirring up of love and of beautiful, supremely good deeds. The preposition 'eis' indicates here the purpose.

Hebrews X, 29 — 'ἐν ᾧ ἡγιάσθη' — 'en ho hegiasthe' - in which they were sanctified; with which they were sanctified. What is spoken of is the Blood of Christ.

Hebrews X, 31 — 'εἰς χεῖρας θεοῦ ζῶντος' — 'eis kheiras theou zontos' - into the hands of the living God. That is, for the active divine punishment.

Concerning the verses John XVIII, 28–XIX, 20, 25-37 see above and at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/14092024.html

John XIX, 23 — 'ἐκ τῶν ἄνωθεν' — 'ek ton anothen' - from above. Common expression.

At Vespers:
(1 Corinthians I, 18–II, 2)
Concerning the verses 1 Corinthians I, 18-24 see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/26082023.html

1 Corinthians I, 30 — 'ἐξ αὐτοῦ δὲ ὑμεῖς ἐστὲ ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ' — 'ex autou de hymeis este en CHristo Iesou, hos egenethe sophia hemin apo theou' - and from Him you are in Christ Jesus, Who became Wisdom for us from God. That is, here what is meant is — from God the faithful are, for they are born of God. The preposition 'apo' indicates here that this divine Wisdom is a gift by grace.

1 Corinthians I, 31 — 'ἐν κυρίῳ' — 'en kyrio' - in the Lord; with the Lord. Both translations are possible, the first indicating the need to grow in the Holy Spirit, in Christ, and the second — that the Lord and life with Him are the highest joy and glory.

1 Corinthians II, 2 — 'ἐν ὑμῖν' — 'en hymin' - among you.

The composite Gospel:
(Matthew XXVII, 1-44; Luke XXIII, 39-43; Matthew XXVII, 45-54; John XIX, 31-37; Matthew XXVII, 55-61)
Concerning all the readings except Matthew XXVII, 57-61, see above and at the links cited there.

Matthew XXVII, 57 — 'ἄνθρωπος πλούσιος ἀπὸ Ἀριμαθαίας, τοὔνομα Ἰωσήφ' — 'anthropos plousios apo Arimathaias, tounoma Ioseph' - a rich man from Arimathaea, named Joseph. The preposition 'apo' indicates here that Joseph had entirely left Arimathaea and lived in Jerusalem or near it.

Matthew XXVII, 60 — 'ἐν τῷ καινῷ αὐτοῦ μνημείῳ ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ' — 'en to kaino autou mnemeio ho elatomesen en te petra' - in his own new tomb which he had hewn in the rock.

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