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 Google Gemini Pro 3, with subsequent editing by me.
Liturgy:
Jude I, 1 — 'ἐν θεῷ πατρὶ' — 'en theo patri' - in God the Father
. In Whom.
Jude I, 4 — 'εἰς τοῦτο τὸ κρίμα' — 'eis touto to krima' - for this judgment
. The preposition 'eis' indicates the purpose. 'εἰς ἀσέλγειαν' - 'eis asegeian' - into licentiousness; into lewdness; into debauchery
. That is, they turn it into what. A passage from the Apostle Paul is mentioned, about which I recently wrote at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
One can say that if a person lives in grace, fulfills God's will, then His gifts, particularly bodily ones, do not lead to sins, but these false teachers mentioned here do exactly the contrary.
Jude I, 5 — 'ἐκ γῆς Αἰγύπτου' — 'ek ges Aigyptou' - out of the land of Egypt
. The preposition 'ek' indicates the exit from Egypt.
Jude I, 6 — 'εἰς κρίσιν μεγάλης ἡμέρας' — 'eis krisin melages hemeras' - for the judgment of the great day
. The preposition 'eis' indicates the purpose. 'ὑπὸ ζόφον' - 'hypo zophon' - under darkness
. The preposition 'hypo' is here with the accusative and indicates keeping under the burden of darkness.
Jude I, 10 — 'ἐν τούτοις' — 'en toutois' - in these things too; with these things too
. Both translation variants are possible. The first indicates that the biological in a human can be a medium
for falling, and the second — that those people themselves use the biological for sin, vices, and falls.
The beginning of the Catholic Epistle of the Apostle Jude (one of the 12 apostles, a close relative of the Apostle James, the brother of the Lord (that is, a step-relative of Jesus through Joseph the Betrothed). In Scripture, close relatives are generally called brothers and sisters (in particular cousins and second cousins).
For me, the holy apostle is memorable because, according to my calculations, it was precisely on his Feast Day, July 2, 2001, that events occurred which directly led me to the decision to become a good Christian, about which it is not the time to speak in detail now. One of my beloved saints.
It is considered that the Epistle was written approximately at the same time as the 2 Epistle of the Apostle Peter, and it is quite possible that it is about the same people. At least when comparing the themes, position, and expressions, it is easy to find many parallels. Therefore, since I wrote about the Epistle of Peter recently, I propose to recall again what I wrote then, as it concerns the Epistle of the Apostle Jude as well. See the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/03022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/04022026.html
About the dispute of the Archangel Michael with the devil about the body of Moses — it is described in an apocryphal book which was widespread among the Jews at that time. It is understood that the Lord hid the body of Moses through the Archangel Michael so that the Israelites, remembering everything that the Lord did through him, would not ascribe to him personally the Divine dignity (as pagans could do) and would not begin to worship him as a god.
See more about the reading from the Apostle at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/21022023.html
Luke XXII, 39 — 'εἰς τὸ ὄρος τῶν ἐλαιῶν' — 'eis to oros ton elaion' — into the Mount of Olives; into the Olive Mount; onto the Olive Mount (Olivet)
. That is whither
.
Luke XXII, 40, 46 — 'εἰς πειρασμόν' — 'eis peirasmon' - into temptation; into trial
. Both translation variants are possible. A parallel with the Lord's Prayer. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
Luke XXII, 41 — 'ἀπ’ αὐτῶν' — 'ap auton' - away from them
. The preposition 'apo' in its form before the following vowel indicates that Jesus really withdrew from the disciples.
Luke XXII, 42 — 'παρενέγκαι τοῦτο τὸ ποτήριον ἀπ’ ἐμοῦ' — 'parenenkai touto to poterion ap emou' - carry (away, past) this cup from Me; take this cup away from Me
. The preposition 'apo' and the prefix 'par' indicate that it is simultaneously about movement near and apart, to the side, that is having approached, to pass by, to pass without touching
. The use of complex shades of meaning with prepositions and prefixes indicates that Christ's human will is seeking whether there is some special way not to undergo what is expected. At the same time, Christ's human will is obedient to God's will. Christ does not seek how to avoid the expected, does not deny that it will happen, but entrusts Himself to the Father (and to the Spirit). Only God can change that, the Lord completely trusts Him. See also more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/18022025.html
Luke XXII, 45 — 'ἀπὸ τῆς προσευχῆς' — 'apo tes proseukhes' - from high, spiritualised prayer
. The preposition 'apo' indicates here that Jesus stopped praying as described here. 'ἀπὸ τῆς λύπης' - 'apo tes lypes' - from pain; from sorrow
. The apostles fell asleep so as not to grieve. Illogicality of human behaviour — sleep could not resolve their sorrow for the better, for this is not tiredness, but they fell asleep anyway. The preposition 'apo' here indicates the accompanying cause of sleep — pain and sorrow do not promote sleep, but can lower activity, which can eventually lead to sleep. Not pain and sorrow draw people to sleep, but their subjection to the reduction of activity, which can be a consequence of, in particular, infirmity or sin. On the other hand, these words are encouraging — if neither pain nor sorrow acts only as an accompanying cause of sleep, then one can be alert even in situations of sorrow or pain (although this requires effort).
Luke XXII, 49 — 'ἐν μαχαίρῃ' — 'en makhaire' - with a sword
.
Luke XXII, 50 — 'ἐξ αὐτῶν' — 'ex auton' - of them
. The preposition 'ek' in its form before the following vowel indicates that it is about someone from the group of disciples.
Luke XXII, 53 — 'ἐν τῷ ἱερῷ' — 'en to hiero' - in the temple
. Where.
Luke XXII, 54 — 'εἰς τὴν οἰκίαν τοῦ ἀρχιερέως' — 'eis ten oikian tou arkhiereos' - into the house of the high priest
. Whither.
Luke XXII, 55 — 'ἐν μέσῳ' — 'en meso' - among; in the midst
(where).
Luke XXII, 58 — 'ἐξ αὐτῶν' — 'ex auton' - of them
. The preposition 'ek' in its form before the following vowel indicates that it is about someone from the group of people.
Luke XXII, 65 — 'εἰς αὐτόν' — 'eis auton' - regarding Him; concerning Him; towards Him
. That is, it indicates the direction of insults.
Luke XXII, 66 — 'εἰς τὸ συνέδριον' — 'eis to synedrion' - into the council
. Whither.
Luke XXII, 69 — 'ἀπὸ τοῦ νῦν' — 'apo tou nyn' - from now on; henceforth
. A common expression. The preposition 'apo' indicates the start of the reckoning of time. 'ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ' - 'ex dexion tes dynameos tou theou' - from the right hand of the power of God
. The preposition 'ek' indicates where Jesus will come from.
Luke XXII, 71 — 'ἀπὸ τοῦ στόματος' — 'apo tou stomatos' - out of the mouth
. The preposition 'apo' indicates that the unrighteous judges consider this an objective proof of Jesus' guilt
(although there is no guilt in being the Messiah, Christ, the Saviour and the King), so biased was their trial.
About alertness and spirit there is a good 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
About what strengthened Jesus in fulfilling God's will:
https://oleksandr-zhabenko.github.io/en/Chasha.html
— Judas, are you betraying the Son of Man with a kiss?
, — a question of God the Creator to a human, which shows that God created kisses for love, closeness, a special expression of personality, when something that does not boil down only to the body is also revealed through the body. A kiss is created by God according to the design as a sign, that is, it always means something, indicates something, but Judas distorted himself so that he commits a grave sin, using a kiss as a sign of his betrayal, a sign of the evil one. A kiss can indicate (be connected with) the body, can — the soul, can the evil one (as in the case of Judas' kiss), and can — God. The Lord reveals the depth of Judas' fall, calling him to repentance through the very manifestation of sin (oh, if Judas had really thought about Christ's words, he could have repented, instead he perished in despair later).
What did Judas' kiss indicate? It indicated that Judas took nothing for himself over the years of close stay near Jesus, learned nothing. But Judas did not think about this. He did not want to learn anything. And the evil one found a way to tempt him. And the worst is not even that he actually crossed out his whole life with betrayal, but that he sought to destroy Jesus, His work, and also crossed out the lives of other disciples of Jesus. Judas did not see the Saviour in Jesus, did not come to know Him, and perished in despair later.
Let us look at another question, what should a kiss be like to be good? One can reason in different ways, but one thought is obviously correct — it must indicate God, that is, actually be from God. And, of course, not be from the evil one. And it needs to be said that one can hardly imagine a situation where a kiss from God does not indicate also the soul (and possibly, the body) along with it. God in this sense does not monopolise
, does not appropriate to Himself the meaning of the kiss, but wants the soul (and possibly, the body) to take part in… that, so that the creation is sanctified, approaching the Creator.
In such a case, even that which indicates the body will be good, as the Apostle says, for it is done in the Lord
(unfortunately, I quote from memory, I could not find it in the Epistles). The state of a person when their kiss is in the Lord — is called the state of integrity, chastity, for it indicates not only the whole person, their whole nature, but also their purpose and goal, their calling, their strength and growth and the like — God. Being in this state, if it is established, is a virtue with the same name.
Luke emphasises the prejudice of the judges towards Jesus, the fact that the verdict was known in advance.
About Peter's threefold denial and Jesus there is a good work at the link:
https://oleksandr-zhabenko.github.io/uk/christisrisen1/ochi-chrysta.html
Prophesy to us, who struck You!
, — a manifestation of blasphemy against Jesus, but also against prophecies — the meaning of a prophecy is not to communicate certain knowledge, but to bring closer to God. Instead the soldiers simply mock.
The Lord saves us through His long-suffering.
See about the reading from the Gospel at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/21022023.html
To the Great Martyr Theodore the Tyro:
See more about the reading from the Apostle at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21062023.html
See more about the reading from the Gospel of John at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08032025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/21062023.html
https://oleksandr-zhabenko.github.io/en/Trinity.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
Glory be to Thee, our God, glory be to Thee!