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:
2 John I, 1 — 'ἀγαπῶ ἐν ἀληθείᾳ' — 'agapo en aletheia' - I love in truth; truly I love
. Both variants of translation are possible.
2 John I, 2 — 'ἐν ἡμῖν' — 'en hemin' - in us
. 'εἰς τὸν αἰῶνα' - 'eis ton aiona' - for ever
. Common expression.
2 John I, 3 — 'παρὰ θεοῦ πατρός, καὶ παρὰ Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ πατρός' — 'para theou patros, kai para Iesou CHristou tou hyiou tou patros' - from beside God the Father and from beside Jesus Christ, the Son of God
. The preposition 'para' here with the genitive case. Such a construction is used regarding the procession of the Holy Spirit from the Father, and also regarding the human nature of Jesus Christ. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Indicates here the Holy Spirit and the fact that grace, mercy and peace are granted through the Holy Spirit. 'ἐν ἀληθείᾳ καὶ ἀγάπῃ' — 'en aletheia kai agape' - in truth and love; with truth and love
. Different variants of translation are possible, the first indicates that truth and love are needed for the mentioned gifts, and the second — that they themselves lead to them.
2 John I, 4 — 'ἐκ τῶν τέκνων σου' — 'ek ton teknon sou' - of thy children
. The preposition 'ek' indicates here that those people are from the group of children. 'ἐν ἀληθείᾳ' - 'en aletheia' - in truth; with truth
. Both variants of translation are possible, the first indicates that virtuous pious life has truth as its essential component, and the second — that those children live a genuine life, a true one. 'παρὰ τοῦ πατρός' - 'para tou patros' - from beside the Father
. The preposition 'para' here with the genitive case. Such a construction is used regarding the procession of the Holy Spirit from the Father and regarding the human nature of Jesus Christ. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Here it indicates that they received through the Holy Spirit as Christians.
2 John I, 5, 6 — 'ἀπ' ἀρχῆς' — 'ap arkhes' - from the beginning
. The preposition 'apo' in its form before the following vowel indicates the starting point of time reckoning. Common expression.
2 John I, 6 — 'ἐν αὐτῇ' — 'en aute' - in it; with it
. Rather the first variant, since the commandments by themselves are not the source of life, in particular as the Apostle Paul testifies much about this.
2 John I, 7 — 'εἰς τὸν κόσμον' — 'eis ton kosmon' - into the world
. To where. 'ἐν σαρκί' - 'en sarki' - in flesh
. That is, having accepted our infirmities.
2 John I, 9 — 'ἐν τῇ διδαχῇ' — 'en te didakhe' - in the doctrine; in the teaching
.
2 John I, 10 — 'εἰς οἰκίαν' — 'eis oikian' - into the house
. To where.
It is considered written after the Gospel approximately in the 90s. The Apostle John is already in years, wherefore he calls himself the elder
. The epistle briefly testifies to the same as the 1st Epistle.
who does not confess…
— it is spoken of preachers who, trying to present themselves as genuine Christians, followers of Jesus, in reality spread false teachings (heresies).
do not receive
— do not support. To receive into the house in those times (and similarly also now) meant to show certain trust, and also could mean establishing relations (at least regarding cooperation in something, for example). Therefore John calls this complicity in evil deeds. Here it is not entirely clear whether by evil deeds is called only heretical teaching and its spreading, or also other deeds. For preaching of teaching is activity, therefore, deeds, and not only views or convictions.
Important is the fact that before receiving into the house, it was necessary to establish what the preacher (male or female) would preach. Not to receive was necessary upon discovering that which John clearly defines. It is not spoken of unconfirmed suspicion
or something similar. That is, it was necessary, for example, to ask Who is Jesus about Whom they wish to preach. Already from the words it was possible to establish whether this would be preaching of truth or heresy, deception.
It is worth noting that also implicitly here to this lady (firm in faith, and in her person also to faithful Christians) is given permission for sensible and expedient communication with (various) preachers.
Do not greet
— means do not support this preaching verbally, that is, not only by deeds, but also by words.
More about the reading from the Apostle see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/21022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17022023.html
Mark XV, 34 — 'εἰς τί' — 'eis ti' - for what; to what end
. That is, for what purpose?
. That is, why hast Thou distanced Thyself from Me?
. Often it is emphasised that it is spoken of the feeling of God-forsakenness which Christ experienced as a human in sufferings and death, that feeling which sometimes people experience, having joined themselves to people for their salvation. But here also evident is the fact that Christ as a human on the cross… seeks and desires God. And also by this teaches us and gives an example. It is necessary also always to remember that in the Divinity the Son never distanced Himself from the Father and the Spirit.
Mark XV, 38 — 'εἰς δύο' — 'eis duo' - in two
. 'ἀπὸ ἄνωθεν' - 'apo anothen' - (beginning and changing state) from the top
. Common expression. The preposition 'apo' indicates the starting point of reckoning, also here in general irrespective of the preposition an indication that this is from God (from above
).
Mark XV, 39 — 'ἐξ ἐναντίας' — 'ex enantias' - opposite
. Common expression. Can also mean that at first the centurion was entirely disposed against Christ, but here acknowledged Him as righteous and innocent, God's.
Mark XV, 40 — 'ἀπὸ μακρόθεν' — 'apo makrothen' - from afar
. Common expression. 'ἐν αἷς' - 'en hais' - among them
. Common expression.
Mark XV, 41 — 'ἐν τῇ Γαλιλαίᾳ' — 'en te Galilaia' - in Galilee
. Where. 'εἰς Ἱεροσόλυμα' - 'eis Hierosolyma' - to Jerusalem; into Jerusalem
. To where.
About the parallel places in the other Gospels see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
Mark indicates the time of the beginning of the crucifixion as the 3rd hour (by our reckoning of time — 9 in the morning), whilst John the Theologian writes that the trial over Jesus ended at the 6th hour (by our reckoning of time — the 12th hour of the day, midday). The Church in its reckoning of time accepts the testimony of John as more accurate (actually, as an immediate witness), therefore precisely the prayers of the 6th hour (of time) (that is, that divine service which must be read at the 12th hour of the day) mentions the crucifixion of Jesus. Both evangelists agree in the fact that the sufferings of Jesus lasted actually from the morning of Friday (if to count the scourging and mockery), or even longer still — from the evening of Thursday, if to count from the prayer and seizing in Gethsemane, and the trial at the Sanhedrin). Mark quotes the words of Jesus in the Aramaic language so that it would be understandable why the Jews thought that He was calling Elijah (whose name contains in itself the word God
at the beginning — My God is the Existing One
).
According to the common opinion, the tearing of the veil in the temple which separated the Holy of Holies from the sanctuary is a sign that with the Death of the Saviour on the cross now people have access to God which earlier through the dominion of sin was impossible. The theme is very deep — how Christ overcame sin and death.
Not having the possibility now to stop in detail on many aspects of the Sacrifice of Christ, I will stop on how indeed He does not sin and already on the very cross overcomes death.
Christ overcomes as a Human (and as God He does not sin a priori) all causes which can bring a person to sin. Let us recall how Eve was tempted by the fruit from the tree — pleasant in appearance, looks tasty, must give knowledge and enable to become gods — and Jesus on the cross overcomes these causes — a person can be tempted by external appearance and beauty — and Christ is terribly beaten and crucified, He is bloodied and cannot even breathe freely (according to the conclusion of modern physicians, death came from suffocation); a person can be tempted by taste (feelings), and Christ feels great pain both in body and in soul; one can be tempted by the desire for knowledge and by the desire for a person to become God, preceding God's design (and God wanted people gradually to become gods by grace, for this He created them) — and Christ, God, hangs on the cross, knowing everything, but suffering until everything is fulfilled. Someone can be tempted by the desire for self-affirmation and victory over adversaries — but Christ prays for those who crucified Him, forgives the thief, cares for the Mother and those nearest. One can be tempted by glory and greatness, but Christ is humiliated, abandoned and forsaken. One can be tempted by unfaithfulness, but Christ, even being betrayed and abandoned, continues to remain faithful. And so on. One can be tempted by food and drink, but He tastes (and does not want) gall and vinegar. One can fear death, but Christ goes to it voluntarily for the sake of our salvation. One can be tempted by power and might, but Christ, the Almighty, hangs as if powerless on the cross. One can lose love, faith, hope, and Christ accomplishes all this in the Passion. In Christ's Passion there is much more meaning, but I think that these brief words prompt to deepen relations with Jesus.
Also I want to add: what strengthens Jesus? At the link there is a good essay about this:
https://oleksandr-zhabenko.github.io/en/Chasha.html
About the darkening of the sun there are good words in the post at the link:
https://www.facebook.com//Oleksandr.S.Zhabenko/posts/
About the reading from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17022023.html
To the blessed Prince Constantine of Ostroh:
About the reading from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
More about the reading from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26032023.html
Glory be to Thee, our God, glory be to Thee!