Glory Be to Jesus Christ!
🌞
Even the very hairs of your head are all numbered
(Matthew X, 30)
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.
Liturgy:
Jude I, 12 — 'ἐν ταῖς ἀγάπαις ὑμῶν' — 'en tais agapais hymon' - at your agapes (love feasts)
. Where. 'ὑπὸ ἀνέμων' - 'hypo anamon' - by winds
. The preposition 'hypo' here with the genitive case indicates the passive voice of the participle within the construction, which is most precisely rendered as those that are carried along (close by, but past) by winds
.
Jude I, 13 — 'εἰς αἰῶνα' — 'eis aiona' - for ever
. A common expression.
Jude I, 14 — 'ἕβδομος ἀπὸ Ἀδὰμ' — 'hebdomos apo Adam' - the seventh from Adam
. The preposition 'apo' indicates the starting point of the reckoning. 'ἐν ἁγίαις μυριάσιν' - 'en hagiais myriasin' - in tens of thousands of saints; among tens of thousands of saints
. That is, in the company of; among
.
Jude I, 17 — 'τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ' — 'ton rhematon ton proeiremenon hypo ton apostolon tou kyriou hemon Iesou CHristou' - the words spoken beforehand by the apostles of our Lord Jesus Christ
. This underscores the thought concerning the value of apostolic tradition. The preposition 'hypo' here with the genitive case indicates the passive voice of the participle spoken beforehand
(by whom).
Jude I, 20 — 'ἐν πνεύματι ἁγίῳ προσευχόμενοι' — 'en pneumati hagio proseukhomenoi' - pray in the Holy Spirit with inspiration and elevation; pray with the Holy Spirit with inspiration and elevation
. Both translation variants are possible: the first indicates that the Holy Spirit desires to fill people in prayer, while the second — that He Himself moves the prayer of the faithful when He wills, acting therein as a force by which a person prays, as an inspiration that urges to prayer. The particular humility of the Holy Spirit towards people — He, bestowing prayer upon them as God and Almighty, All-wise, All-good, the Treasury of all good things, at the same time acts here as a simple human force through His complete and sincere loving gift. Thus, the richness of God in His relationship with the person is made visible. See also the poem touching upon this theme more deeply at the link (there are 6 photographs, they need to be scrolled through):
https://www.instagram.com/p/DUu8adRDfD0/?img_index=1
Jude I, 21 — 'ἐν ἀγάπῃ θεοῦ' — 'en agape theou' - in the love of God; with the love of God
. Both translation variants are possible, and they complement one another. 'εἰς ζωὴν αἰώνιον' - 'eis zoen aionion' - (that leads) into life eternal; for life eternal
. Both translation variants are possible, although the first is more liberal.
Jude I, 23 — 'ἐκ πυρὸς' — 'ek pyros' - from fire
. That is, from whence?
. 'ἐν φόβῳ' - 'en phobo' - in fear
. More on the fear of God is available at the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.facebook.com/groups/1539152859716654/?multi_permalinks=3554517061513547
'ἀπὸ τῆς σαρκὸς' — 'apo tes sarkos' — from the flesh
. The preposition 'apo' indicates that the flesh itself (here, the physical body) is not in itself the source of defilement and impurity (compare with the words of the Apostle Paul, particularly in the links below, including those on Facebook), but rather the sin that is spoken of.
https://oleksandr-zhabenko.github.io/en/commentaries/17022026.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Jude I, 24 — 'ἀμώμους ἐν ἀγαλλιάσει' — 'amomous en agalliasei' - blameless in exceeding joyful exaltation
. Here a comparison and a contrast with those sinful people is possible, in order to urge the faithful to seek heavenly joy in the Lord.
Jude I, 25 — 'εἰς πάντας τοὺς αἰῶνας' — 'eis pantas tous aionas' - unto all the ages; throughout all the ages
.
The continuation of the Epistle of the Apostle Jude touches upon the same themes as the beginning, as well as others. See the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17022026.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
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
The prophecy of Enoch is taken from an apocryphal Old Testament book, which was also widely circulated among the Jews at that time. The aforementioned Enoch was taken up alive into heaven, similarly to Elijah; there are many views that he will return again together with Elijah before the Second Coming, although this is a debated view (there exist other interpretations of these two witnesses, of whom the Apocalypse — Revelation XI — gives vivid testimony).
For more on the readings from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23022023.html
Luke XXIII, 4, 14 — 'ἐν τῷ ἀνθρώπῳ τούτῳ' — 'en to anthropo touto' - in this man
. In Whom. Pilate does not see God in Christ, which is one of the reasons for his weakness.
Luke XXIII, 5 — 'ἀπὸ τῆς Γαλιλαίας' — 'apo tes Gagilaias' - from Galilee
. The preposition 'apo' indicates the beginning, from whence, according to the words of the elders, Jesus commenced His ministry.
Luke XXIII, 7 — 'ἐκ τῆς ἐξουσίας Ἡρῴδου' — 'ek tes exousias Herodou' - from the authority of Herod; from the dominions of Herod
. Literally the first. The preposition 'ek' indicates from whence Jesus is as a man, that is, from the lands that were under the authority of Herod. In connection with this meaning, the second translation variant is more comprehensible and unambiguous. 'ἐν Ἱεροσολύμοις ἐν ταύταις ταῖς ἡμέραις' - 'en Hierosolymois en tautais tais hemerais' - in Jerusalem in those days; in Jerusalem during those days
. Where and when.
Luke XXIII, 8 — 'ἐξ ἱκανῶν χρόνων' — 'ex ikanon khronon' - for a long time; long since; from a considerable time
. Time here is meant simply as the passing of time, that is, a long while
, and not time filled with meaningful events and significance. Herod's time simply passed by. 'ὑπ' αὐτοῦ γινόμενον' - 'hyp autou ginomenon' - accomplished by Him
. The preposition 'hypo' in its form before the following vowel indicates the passive state of the participle accomplished
(by Whom) and that Herod was interested only in the miracles themselves in Jesus, and not at all in Him personally.
Luke XXIII, 9 — 'ἐν λόγοις ἱκανοῖς' — 'en logois ikanois' - in many words; with many words
.
Luke XXIII, 12 — 'ἐν αὐτῇ τῇ ἡμέρᾳ' — 'en aute te hemera' - in that day; on that day
. When. 'ἐν ἔχθρᾳ ὄντες' - 'en ekhthra ontes' - were in enmity
.
Luke XXIII, 19 — 'ἐν τῇ πόλει' — 'en te polei' - in the city
. 'ἐν τῇ φυλακῇ' - 'en te phylake' - (being detained and placed) in prison
(where). That is, it is a question of the entirely lawful and proper detention of a criminal.
Luke XXIII, 22 — 'ἐν αὐτῷ' — 'en auto' - in Him
.
Luke XXIII, 25 — 'εἰς φυλακήν' — 'eis phylaken' - into prison
(whereto). That is, he was placed there (despite his unwillingness and resistance).
Luke XXIII, 26 — 'ἀπ' ἀγροῦ' — 'ap agrou' - from the field
. The preposition 'apo' in its form before the following vowel indicates that Simon had at that moment left his field and was continuing on his way home.
Luke XXIII, 29 — 'ἐν αἷς' — 'en hais' - in which
. When.
Luke XXIII, 31 — 'ἐν τῷ ὑγρῷ ξύλῳ' — 'en to hygro xylo' - in the green tree; with the green tree; in (the case of) the green tree
. Grammatically the third variant is appropriate. 'ἐν τῷ ξηρῷ' - 'en to xero' - in the dry; with the dry; in (the case of) the dry
. Analogously the third variant.
Luke XXIII, 33 — 'ἐκ δεξιῶν' — 'ek dexion' - on the right side; on the right hand; to the right (where)
. A common expression.
Luke XXIII, 46 — 'εἰς χεῖράς σου' — 'eis kheiras sou' - into Thy hands
. That is, whereto
.
Luke XXIII, 49 — 'ἀπὸ μακρόθεν' — 'apo makrothen' - from afar
. A common expression. 'ἀπὸ τῆς Γαλιλαίας' - 'apo tes Galilaias' - from Galilee
. The preposition 'apo' indicates that they had entirely left Galilee, possibly also having repented of something that had been characteristic of the inhabitants of that region.
Luke XXIII, 51 — 'ἀπὸ Ἀριμαθαίας' — 'apo Arimathaias' - from Arimathea
. The preposition 'apo' indicates that Joseph had entirely left Arimathea (and was living in Jerusalem, being a councillor).
Luke XXIII, 53 — 'ἐν μνήματι' — 'en mnemati' - in a tomb
. Where.
Luke XXIII, 55 — 'ἐκ τῆς Γαλιλαίας' — 'ek tes Galilaias' - from Galilee
. The preposition 'ek' indicates that the women were by origin from Galilee (in a certain sense fellow-countryfolk of Jesus), which substantially influenced their accompanying of Jesus — that is, the fact that He was from Galilee, from whence they also came, had in this situation considerable significance. Possibly not for the women themselves, but in order that the Romans might permit the burial of the body of Jesus.
From the Gospel it was read concerning the Passion and Death of Jesus Christ on the cross and the related events, omitting certain details. These are very profound texts, with only brief commentaries for greater clarity.
On the trial before Pontius Pilate there is a fine work at the link:
https://oleksandr-zhabenko.github.io/en/Power.html
Luke emphasises that Pontius at the very least was fully consciously of the opinion that Jesus did not deserve death, and if guilty of something incomprehensible to him, then certainly not to the same degree as the criminal Barabbas. But Pilate lacked the resolve to uphold the established innocence, to such a degree that he consented to the execution of Jesus.
The address of Jesus to the women shows His love of mankind, as well as His awareness that He would rise again. He prophesies once more concerning the fall of Jerusalem, and also concerning other events that will occur as the Second Coming draws near. He restrains the weeping of the women's unbelief (unknowing) on His account — they wept because they did not know, or did not believe in His Resurrection, and did not perceive God's saving action in the events that were taking place. Christ did not deny that compassion towards Him in His Passion is good; He restrained only unbelief and unknowing.
On the darkness there is a fine work at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
The centurion beheld the actions of Jesus and acknowledged His righteousness; in due course, according to Tradition, he became a Christian and a holy martyr by the name of Longinus the Centurion.
Joseph of Arimathea was righteous and wealthy, a secret disciple of Jesus. One of my beloved saints.
On the readings from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23022023.html
To the Pious Prince Yaroslav the Wise (if the service to him is celebrated):
On the readings from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
For more on the readings from the Gospel of Matthew 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!