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 works published at the following 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/27112024.html
it is written that the use of prepositions is important for the correct understanding of important and actual issues, in particular the issue of power, I am writing commentaries on the use of these prepositions. As a piece of advice on how to read the text, you can read the verse in translation and/or in the original (if you have the opportunity), and then the commentary on prepositions here. Next, you need to understand which part of the verse the commentary refers to, and consider what it affirms — or less often, denies — that is essential to understanding. This thoughtful reading helps to deepen understanding and protects against the mistakes mentioned above.

The early one: The Gospels of the Holy Passion of Our Lord Jesus Christ:
(John XIII, 31 — XVIII, 1)
John XIII, 31, 32 — 'ἐν αὐτῷ' - 'en auto' - 'in Him; by Him'.

John XIII, 32 — ‘αὐτὸν ἐν αὐτῷ’ - ‘auton en auto’ - ‘Him in Himself’.

John XIII, 35 — ἐν τούτῳ - en touto - in that; by that. That is, through what they will know. 'ἐν ἀλλήλοις' - ‘en allelois’ - ‘in one another; with one another’. See more on the meaning of these words in the beautiful verse:
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 in God and believe in Me'. See more about faith here:
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 refers to the perichoresis of the Hypostases of the Holy Trinity - Their mutual abiding in One Another. ἐν ἐμοὶ - en emoi - in Me.

John XIV, 12 — ὁ πιστεύων εἰς ἐμέ - ho pisteuon eis eme - whoever believes in Me. See the link above:
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; into My name; with My name'. There are different translations that can either complement each other or be separate. The first one indicates that the disciples will ask as Christians, as disciples of Christ, that is, as bearers of His name. The second indicates that they will ask for the glory of Christ Himself. The third is that they will ask for the sake of being faithful disciples of Christ, Christians. 'ὁ πατὴρ ἐν τῷ υἱῷ' - ‘ho pater en to hyio’ - ‘the Father in the Son; the Father with (by) the Son’. Both translations are also possible, but the first one has an advantage. The second one makes it look like the Son is less important than the Father, which is not the case - all three Divine Hypostases are equally honourable, equally glorious, equally eternal, coessential.

John XIV, 16 — εἰς τὸν αἰῶνα - eis ton aiona - forever. A common expression. See above.

John XIV, 17 — ‘παρ’ ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται' - ‘par hymin menei kai en hymin estai’ - is in the vicinity of you and will be in you'. The preposition “para in its form before the following hy is with the dative case and indicates here that the Holy Spirit also cares about the disciples, there is nothing to prevent Him from working, i.e. they are close to Him. The future time is referred to in relation to Pentecost.

John XIV, 20, XVI, 23 — ἐν ἐκείνῃ τῇ ἡμέρᾳ - en ekeine te hemera - on 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 I am in you’. This is also perichoresis (see verses 10, 11 above), but additionally refers to the Son's being of one essence with the Father and the Spirit in the Godhead and with human beings in the human nature. All people have commonality with Christ by nature, even those who are enemies of Christ, but only the faithful have perichoresis - hypostatic inter-being with God. See also on the Eucharist here:
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
It is necessary to understand that God can be everywhere in three different ways: by existence and power (1), by grace (2), and by communion, by sharing (3). Perichoresis is precisely about the third way — communion, sharing, partaking - and the faithful are called to it the most. God can act by grace even on the hearts of sinners, manifest the action of grace wherever He wants, and manifests His existence and power everywhere without exception. God calls the faithful and all to sharing and partaking with Him. And here Christ affirms that the faithful have such a sharing.

John XIV, 21 — ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου - agapethesetai hypo tou patros mou - will be loved by My Father. The preposition hypo is here with the genitive case and indicates that it is the passive voice of the participle will be loved.

John XIV, 23 — μονὴν παρ αὐτῷ ποιησόμεθα' - monen par auto poiesometha - We will make a dwelling in the vicinity of him'. The preposition “para in its form before the next vowel is here with the dative case and indicates that the Trinity will be like Neighbours, close Friends of this person, just as people have such a relationship when they move to live closer to someone they love.

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

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(to) My name’. That is, to glorify the Son. As in the case of the Son, as Christ says in other verses, this is also the will of the Holy Spirit and the Son.

John XIV, 30 — ‘ἐν ἐμοὶ’ - ‘en emoi’ - ‘in Me’. This implies that Christ is pure from sin, sinless.

John XV, 2 — ἐν ἐμοὶ - en emoi - in Me. This can mean belonging of the branch. The other meaning is that a 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 I will abide in you’. See above on John XIV, 20. 'ἀφ' ἑαυτοῦ - ‘aph heautou’ - ‘from itself; by itself’. The preposition ‘apo’ in its form before the following ‘he’ indicates here that the fruit is a gift for others, i.e. it defines relationships with others. 'ἐν τῇ ἀμπέλῳ' - en te ampelo - in (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’ - ‘who abides in Me and I in him’. See above.

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

John XV, 7 — ‘τὰ ῥήματά μου ἐν ὑμῖν μείνῃ’ - ‘ta remata mou en hymin meine’ - ‘(if) My words (works) abide in you’. That is, under the following condition. See also more here:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html

John XV, 8 — 'ἐν τούτῳ' - 'en touto' - 'in this; by 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 XVI, 4 — ἐξ ἀρχῆς - ex arkhes - from the beginning. This is a common expression. The preposition ‘ek’ in its form before the next vowel indicates here the beginning of the count.

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

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

John XVI, 13 — 'ὁδηγήσει ὑμᾶς ἐν τῇ ἀληθείᾳ πάσῃ' - 'odegesei hymas en te aletheia pase' - 'lead (guide) you in all truth; lead (guide) you with all truth'. Both translations are possible and complement each other. We need to remember that the cognition of the truth is always a gift of grace, and moreover, in various cases (in certain senses, in particular in relation to Christ, the Father, and the Holy Spirit, as here in the text) this gift even exceeds the gift of salvation, because a person can be saved even though they may be mistaken. 'οὐ γὰρ λαλήσει ἀφ' ἑαυτοῦ' - ou gar lalesei aph heautou - for He will not speak from Himself. The preposition apo in its form before the following he indicates here that the words are to be understood in general as a gift, i.e. as a form of communication (in the same combination, here it means that they are the words of the Trinity).

John XVI, 14 — ‘ἐκ τοῦ ἐμοῦ λήμψεται’ - ‘ek tou emou lempsetai’ - ‘from Me He will receive; of Me He will receive; from Me He will take; of Me He will take’. There are different translations here, but they are similar in general. It has a rich meaning: on the one hand, it means that Christ prepared the descent of the Holy Spirit on earth and in heaven, and on the other hand, that the Son and the Spirit, as co-essential to the Father and to Each Other, that All love Each Other, have this in common.

John XVI, 15 — ‘ἐκ τοῦ ἐμοῦ’ - ‘ek tou emou’ - ‘from Me; of Me’. See just above on verse 14.

John XVI, 17 — 'ἐκ τῶν μαθητῶν αὐτοῦ' - 'ek ton matheton autou' - 'of 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 be turned into joy; your sorrow will become joy’. An oxymoron. The words denote a special joy in the victory of Christ.

John XVI, 21 — εἰς τὸν κόσμον - eis ton kosmon - into the world. That is, where a human being was born. The image is related to prophecy.

John XVI, 22 — τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει ἀφ ὑμῶν' - ten kharan hymon oudeis airei aph hymon - no one will take your joy 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, although it may be combined with other feelings.

John XVII, 1 — εἰς τὸν οὐρανὸν - eis ton ouranon - into the heaven; to the heaven. That is, where to.

John XVII, 5 — ‘παρὰ σεαυτῷ’ - ‘para seauto’ - ‘in the vicinity of Yourself’. 'παρὰ σοί' - para soi - in the vicinity of You. The preposition ‘para’ in both cases is with the dative case and indicates here the closeness of the Son of God to the Father as a consequence of Their one essence, unity, love.

John XVII, 6 — ‘ἐκ τοῦ κόσμου’ - ‘ek tou kosmou’ - ‘from the world’. The preposition ek indicates here where the disciples are from - they are a part of the world, of the creation.

John XVII, 8 — ‘παρὰ σοῦ ἐξῆλθον’ - ‘para sou exelthon’ - ‘from beside You I have come forth’. Similarly to the verse 7, here it is about the Incarnation and everything that followed, i.e. 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 performs His sacrificial service with complete selflessness, while the disciples remain in the world. 'ἐν τῷ ὀνόματί σου' - en to onomati sou - into Your name. This is the only translation that makes sense here.

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

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

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

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

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

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

John XVII, 19 — ἡγιασμένοι ἐν ἀληθείᾳ - hegiasmenoi en aletheia - sanctified by the truth; sanctified in the 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 in Me through their word’. 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 I also am in You'. See above for the 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 (completed) unto one. That is, that their perfection be unity, not disagreement, discord, and that they really 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 which You loved Me may be in them, and I also may be in them’. See above on perichoresis.

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

For more on the readings, please refer to the following 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 high priests and from the Pharisees’. The preposition ek indicates that the servants were of the same opinion as their masters.

John XVIII, 6 — εἰς τὰ ὀπίσω - eis ta opiso - back. That is, where to. A common expression.

John XVIII, 9 — ‘οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένα’ - ‘ouk apoleon ex auton oudena’ - ‘I did not lose any of them’.

John XVIII, 11 — εἰς τὴν θήκην - eis ten theken - into the scabbard. Where to.

John XVIII, 15 — εἰς τὴν αὐλὴν τοῦ ἀρχιερέως - eis ten aulen tou arkhiereos - into the court of the high priest. Where to.

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

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

John XVIII, 26 — εἷς ἐκ τῶν δούλων τοῦ ἀρχιερέως - heis ek ton doulen tou arkhiereos - one of the high priest's servants. '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 that they went away from the high priest's house. 'εἰς τὸ πραιτώριον' - eis to praitorion - to the praetorium (the official residence of the procurator). Where to.

For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(Matthew XXVII, 57-75)
For more on this reading, please refer to the link:
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 that they went away from the high priest's house. 'εἰς τὸ πραιτώριον' - eis to praitorion - to the praetorium (the official residence of the procurator). Where to.

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

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

John XVIII, 36 — 'ἐκ τοῦ κόσμου τούτου' - 'ek tou kosmou toutou' - 'from this world'. In other words, the Kingdom of God exists according to different rules, not in the way that sinful people try to build earthly dominion.

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

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

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

For more on John XIX, 6-11, 13-16, please refer to this link:
https://oleksandr-zhabenko.github.io/en/commentaries/14092024.html

John XIX, 12 — 'ἐκ τούτου' - 'ek toutou' - 'from that; since that'. Perhaps the former, not the latter. That is, Jesus' words prompted Pilate to release Him. Here we see the greatest scope of his hesitation.

For more on the reading, please refer to the following 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'. Where to.

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

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

Matthew XXVII, 9 — 'ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ' - 'etimesanto apo hyion Israel' - 'the children of Israel estimated for themselves'. That is, what benefit they received from it. The preposition 'apo' indicates that they valued money and, most importantly, Jesus Himself, the price and profit did not interest them, they had money, but they hated Jesus and wanted 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' - 'in the accusation of Him by the high priests and elders'. The preposition 'hypo' is with the genitive case and indicates here that it is the passive voice of the participle 'was accused'.

Matthew XXVII, 21 — 'ἀπὸ τῶν δύο' - 'apo ton duo' - 'of the two'. The preposition 'apo' indicates here that Pilate was trying to show his impartiality, the objectivity of his justice, although he knew he was pretending.

Matthew XXVII, 24 — 'ἀθῷός εἰμι ἀπὸ τοῦ αἵματος τούτου' - 'athoos eimi apo tou haimatos toutou' - 'I am innocent (I) of this blood (i.e. death)'. In other words, Pilate is trying to completely absolve himself of any responsibility.

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

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

Matthew XXVII, 30 — 'εἰς αὐτὸν' - 'eis auton' - 'at Him; on Him'. That is, they spat onto Him. 'εἰς τὴν κεφαλὴν αὐτοῦ' - 'eis ten kephalen autou' - 'into His head'. Where they struck.

Matthew XXVII, 31 — 'εἰς τὸ σταυρῶσαι' - 'eis to staurosai' - 'for crucifixion; into crucifixion'. That is, where and why. For more on the reading, please refer to the following 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 a following vowel, here indicates that Simon of Cyrene had already completely left the field, was no longer at work, and was walking home as a local dweller.

Mark XV, 27 – 'ἕνα ἐκ δεξιῶν καὶ ἕνα ἐξ εὐωνύμων αὐτοῦ' – 'ena ek dexion kai ena ex euonymon autou' – one on His right and one on His left. The preposition is part of a common expression.

Mark XV, 30 – 'καταβὰς ἀπὸ τοῦ σταυροῦ' – 'katabas apo tou staurou' – come down from the cross. The preposition 'apo' here shows that they were confident Jesus was now unable to fully free Himself from suffering.

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

More on the reading:
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 legomenon Golgotha' – to a place called Golgotha. Where to.

Matthew XXVII, 38 – 'εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων' – 'heis ek dexion kai heis ex euonymon' – one on His right and one on His left. The preposition is part of a common expression.

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 Mark XV, 30.

Matthew XXVII, 45 – 'Ἀπὸ δὲ ἕκτης ὥρας' – 'apo de hektes horas' – from the sixth hour. The preposition 'apo' marks the beginning of a time span.

Matthew XXVII, 48 – 'εἷς ἐξ αὐτῶν' – 'heis ex auton' – one of them. That is, someone who fully supported the others.

Matthew XXVII, 51 – 'εἰς δύο' – 'eis duo' – in two. That is, how exactly it was torn. A common expression.

Matthew XXVII, 53 – 'ἐκ τῶν μνημείων' – 'ek ton mnemeion' – from the tombs. That is, from where they came out. A somewhat unclear passage concerning the dead. 'εἰς τὴν ἁγίαν πόλιν' – 'eis ten hagian polin' – into the holy city (i.e., Jerusalem).

More on the reading:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(Luke XXIII, 32–49)
On the verses 32–34 and 44–49, see:
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 sentence; under the same 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 and repentance of the criminal. Likely meaning: You will come as King in glory and judge the living and the dead — even those who crucified You; then remember me, as I now repent before You on the cross.

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. That is, not later in eternity, but soon — very soon. Suggests that some people may not enter Paradise immediately after death.

More on the reading:
https://oleksandr-zhabenko.github.io/en/commentaries/14042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03052024.html

(John XIX, 25–37)
On the verses John XIX, 25–28, 30–35, see:
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 on Him whom they pierced. That is, in the direction of Him or gazing upon Him.

More on the reading:
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. Preposition 'apo' points here to that, that Joseph fully abandoned Arimathaea and lived in Jerusalem or nearby.

Mark XV, 45 — 'ἀπὸ τοῦ κεντυρίωνος' - 'apo tou kentyrionos' - from the centurion. Preposition 'apo' points here to that, that this information was true, objective, exact.

Mark XV, 46 — 'ἐν μνήματι' - 'en mnemati' - in a tomb. Where. 'ὃ ἦν λελατομημένον ἐκ πέτρας' - 'ho en lelatomemenon ek petras' - which was hewn out of rock. That is in solid rock was hewn tomb. Then so did rich Jews.

For more on the reading, please refer to 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. Preposition 'apo' points here to that, that Joseph fully abandoned 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' - in the place however where [he] was crucified was a garden, and in the garden a new tomb, in which yet no one was laid.

For more on the reading, please refer to 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' - rose from the dead; resurrected from the dead. Preposition 'apo' points here to the inventedness of such version of resurrection, its untruthfulness, and also to that, that Jesus's place is among the dead, on the thought of those His crucifiers. This shows their deep unrepentance.

For more on the reading, please refer to 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)
About the reading from the Apostle see at the link:
https://oleksandr-zhabenko.github.io/uk/commentaries/24112024.html

About verses Matthew XXVII, 1-54 see above.

Matthew XXVII, 55 — 'ἀπὸ μακρόθεν' - 'apo makrothen' - from afar. A common expression. 'ἀπὸ τῆς Γαλιλαίας' - 'apo tes Galilaias' - from Galilee. Preposition 'apo' points to that, that they fully left Galilee, possibly, also repented in something, that was characteristic for inhabitants of that locality.

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

At the 3rd hour:
(Romans V, 6-11; Mark XV, 16-41)
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/04072024.html

About verses Mark XV, 16-32 see above.

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

At the 6th hour:
(Hebrews II, 11-18; Luke XXIII, 32-49)
About the reading from the Apostle see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html

About the reading from the Gospel see above, and also at the link:
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 entrance into the holy place in the Blood of Jesus; courage for entry to the holy place with the Blood of Jesus. Different translations are possible, but the thought about that, that we have courage and possibility to become sanctified through the Sacrifice of Christ.

Hebrews X, 22 — 'προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ πίστεως' - 'proserkhometha meta alethines kardias en plerophoria pisteos' - let us approach with a genuine (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 evil consciousness. It is about full cleansing from evil thoughts, about purity of heart.

Hebrews X, 24 — 'εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων' - 'eis paroxysmon agapes kai kalon ergon' - for encouragement of love and beautiful, highest degree good deeds. Preposition 'eis' points here to purpose.

Hebrews X, 29 — 'ἐν ᾧ ἡγιάσθη' - 'en ho hegiasthe' - in it sanctified; by it sanctified. It is about the Blood of Christ.

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

About 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; from the top. A common expression.

At vespers:
(1 Corinthians I, 18-II, 2)
About verses 1 Corinthians I, 18-24
https://oleksandr-zhabenko.github.io/en/commentaries/14092024.html
https://www.facebook.com/groups/1539152859716654
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' - from Him however you are in Christ Jesus, Who became wisdom to us from God. That is here is meant — from God are the faithful, because they were born from God. Preposition 'apo' points here to that, that this God's wisdom is a gift by grace.

1 Corinthians I, 31 — 'ἐν κυρίῳ' - 'en kyrio' - in the Lord; with the Lord. Possible are both variants of translation, the first points to that, that it is needed to grow in the Holy Spirit, in Christ, and the second — that the Lord and life with Him are the highest joy and praise.

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

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

Matthew XXVII, 57 — 'ἄνθρωπος πλούσιος ἀπὸ Ἀριμαθαίας, τοὔνομα Ἰωσήφ' - 'anthropos plousios apo Arimathaias, tounoma Ioseph' - person rich from Arimathaea, named Joseph. Preposition 'apo' points here to that, that Joseph fully 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 hewed it in the rock.

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