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.
Matins:
Composite reading from the Apostle:
1 Corinthians V, 8 — 'μὴ ἐν ζύμῃ παλαιᾷ μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ' ἐν ἀζύμοις εἰλικρινίας καὶ ἀληθείας' — 'me en zyme palaia mede en zyme kakias kai ponerias, all en azymois eilikrinias kai aletheias' - not with old leaven, nor with the leaven of malice (evil) and wickedness, but with the unleavened bread of sincerity and truth
. People are likened to bread (first to dough for bread), and their life depends upon what brings about change, what moves things forward, what prompts and enlivens. And this must be sincerity (from sins, passions, and vices) and truth as gifts of grace.
Galatians III, 13 — 'Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου' — 'CHristos hemas exegorasen ek tes kataras tou nomou' - Christ redeemed us from the curse of the Law
. That is, Christ redeemed us from the just punishment according to God's Law. See more on this in particular at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
Galatians III, 14 — 'ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Χριστῷ Ἰησοῦ' — 'hina eis ta ethne he eulogia tou Abraam genetai en CHristo Iesou' - that the blessing of Abraham might come upon the nations in Christ Jesus; that among the Gentiles the blessing of Abraham might come to pass in Christ Jesus
. Various translations are possible. The preposition 'eis' indicates here both the purpose — blessing for all nations for their salvation — and also movement and spreading. Christ Himself is the Blessing of Abraham.
The meaning of the reading from the First Epistle to the Corinthians is that the initial leaven changes the general characteristics of the whole — and so too our attitude to the celebration and indeed to everything changes the whole of our celebration, and with it may change all of life, of which this celebration is a significant part.
And from the Epistle to the Galatians — a brief thought as to why the Lord accomplished salvation in this particular way. It is addressed to those who accept the logic of the entire Epistle to the Galatians, and therefore does not explain but fixes in consciousness and memory. The blessing of Abraham
— comparison with the continuation shows that this is the gift of the Holy Spirit (the Holy Spirit) through faith
, which in turn by the logic of blessing means that all nations (but not all people!) will receive this gift through Jesus Christ.
See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042023.html
Matthew presents more details concerning the Jewish elders who wished to justify their actions and continue to do so.
Guard for three days
— the literalism of the Jews is evident, notwithstanding their unbelief — since Christ spoke of three days and three nights
(about which there is a fine post at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
), the Jews do not ask for a guard for a longer period. They are not at all afraid that the apostles might steal the body on the fourth day or later
, as that would violate the words of Jesus.
At the same time, all human attempts to hinder the fulfilment of God's words ultimately only serve to confirm the reality of the latter.
Concerning the readings from the Gospel see at the link and others cited there:
https://oleksandr-zhabenko.github.io/en/commentaries/10042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042023.html
Liturgy:
More concerning the readings from the Epistle see at the link and others cited there:
https://oleksandr-zhabenko.github.io/en/commentaries/05012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042023.html
Matthew XXVIII, 1 — 'τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων,' — 'te epiphoskouse eis mian sabbaton' - as it began to dawn on the first day after the Sabbath
. The preposition 'eis' indicates here the approach of sunrise, the dawning.
Matthew XXVIII, 2 — 'ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ' — 'angelos gar kyriou katabas ex ouranou' - for an angel of the Lord had descended from heaven
. The preposition 'ek' in its form before the following vowel indicates here whence the angel descended, or whence the angel himself is (possibly both meanings).
Matthew XXVIII, 4 — 'ἀπὸ δὲ τοῦ φόβου αὐτοῦ' — 'apo de tou phobou autou' - but from fear of him
. The preposition 'apo' indicates here an accompanying cause, and therefore the fact that the angel was not attempting to frighten the guard, was not threatening them, was not attacking them — the fear of the guard was provoked solely by the great glory of this divine messenger, the holy angel.
Matthew XXVIII, 7 — 'ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν' — 'oti egerthe apo ton nekron' - that he has risen (is risen) from the dead
. The preposition 'apo' indicates here that Christ is no longer in the least dead — His body is not here as a dead one, for He is risen, has entirely departed from the hades and delivered the faithful. 'προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν' - 'proagei hymas eis ten Galilaian' - He goes before you into Galilee
. The preposition 'eis' indicates here the direction of movement.
Matthew XXVIII, 8 — 'ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης' — 'apo tou mnemeiou meta phobou kai kharas megales' - from the tomb with fear and great joy
. A state similar to the feelings of the apostles during the Transfiguration on the mountain. It points to the spiritual nature of the experience. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/19082023.html
Matthew XXVIII, 10 — 'εἰς τὴν Γαλιλαίαν' — 'eis ten Galilaian' - to Galilee
. Whither.
Matthew XXVIII, 11 — 'εἰς τὴν πόλιν' — 'eis ten polin' - into the city
. Whither.
Matthew XXVIII, 15 — 'παρὰ Ἰουδαίοις' — 'para Ioudaiois' - in the vicinity of the Jews
. The preposition 'para' here with the dative case indicates that the Jews are close in their denial of the Resurrection of Christ to the words of this bribed guard.
Matthew XXVIII, 16 — 'εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος' — 'eis ten Galilaian eis to oros' - into Galilee, to the mountain
. That is, whither.
Matthew XXVIII, 18 — 'πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς' — 'pasa exousia en ourano kai epi ges' - all authority in heaven and on earth (above the earth, above the surface of the earth)
. That is, everywhere.
Matthew XXVIII, 19 — 'βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος' — 'baptizontes autous eis to onoma tou patros kai tou hyiou kai tou hagiou pneumatos' - baptising them into the name of the Father and of the Son and of the Holy Spirit
. The original formula of the Mystery of Baptism. Such it remains to this day. See also concerning some of the meanings of Scripture regarding Baptism at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/05012024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
The reading serves as an announcement of tomorrow's event
, since today is already a joyful anticipation. Concerning the guard see the thought above. I shall not now dwell on the proofs of the Resurrection of Jesus, for there is much literature and many studies on this. There is even the Shroud of Turin, whose authenticity remains unclear, but it too prompts faith in the truth of this Resurrection.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04052024.html
https://oleksandr-zhabenko.github.io/en/commentaries/19042025.html
Glory be to Thee, our God, glory be to Thee!