Commentary for (1 Corinthians XV, 47-57; John V, 24-30; Hebrews VI, 9-12; Mark VII, 31-37)

Oleksandr Zhabenko 🇬🇧
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.

Liturgy:
For the Departed:
(1 Corinthians XV, 47-57; John V, 24-30)
1 Corinthians XV, 47 — 'ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ' — 'ho protos anthropos ek ges khoikos, ho deuteros anthropos ex ouranou' - the first human being [is] from the earth, earthly; the second Human Being [is] from heaven. The preposition 'ek' in its various forms indicates whence that human being (Human Being) is. The first is Adam, the Second is Christ.

1 Corinthians XV, 52 — 'ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι' — 'en atomo, en ripe ophthalmou, en te eskhate salpingi' - in a single indivisible moment of time (in an instant), as in the twinkling of an eye, at (at the moment of, during) the last trumpet (note: according to Strong). That is, when. What is meant is that the Coming of Christ in glory will be everywhere simultaneously and suddenly.

1 Corinthians XV, 54 — 'κατεπόθη ὁ θάνατος εἰς νῖκος' — 'katepothe ho thanatos eis nikos' - death is swallowed up into victory; death is swallowed up for victory (note: according to Strong). Words of manifold significance, which partially reveal the mystery of the resurrection and eternal life. I shall cite here a passage where the same is also spoken of, so that more may be seen.

2 Corinthians V, 1 — 'οἰκοδομὴν ἐκ θεοῦ' — 'oikodomen ek theou' - a building from God (note: according to Strong). The preposition 'ek' indicates the origin. That is, God will build the Kingdom of God and in particular the resurrected bodies according to the richness of His purpose. 'ἐν τοῖς οὐρανοῖς' - 'en tois ouranois' - in the heavens.

2 Corinthians V, 2 — 'καὶ γὰρ ἐν τούτῳ' — 'kai gar en touto' - and therefore in this. 'ἐξ οὐρανοῦ' - 'ex ouranou' - from heaven. The preposition 'ek' in its form before the following vowel indicates here the origin, whence that desired dwelling is.

2 Corinthians V, 3 — 'οὐ γυμνοὶ' — 'ou gymnoi' — not clothed only in an undergarment, in underclothes (note: according to Strong). The apostle figuratively compares the resurrected bodies of those who will not enter the Kingdom of God with underclothes, that is, here — basic clothing, which is not truly an adornment and is not intended to be the final, ultimate, and entire garment. Union with God as it were clothes a person in other garments — better and purposed by God.

2 Corinthians V, 4 — 'ἐν τῷ σκήνει' — 'en to skenei' - in this tent (note: according to Strong). 'ὑπὸ τῆς ζωῆς' - 'hypo tes zoes' - by the life (meant here is eternal life, from God). The preposition 'hypo' here with the genitive case indicates the passive voice of was swallowed up and that life will consume what is mortal. See the parallel with the sacrifice of the prophet Elijah at the link further below. What is spoken of is the capacity of the mortal body to decay, to be destroyed, to deteriorate — all of these will be as it were swallowed up by the life that will fill the bodies. It is possible that both possible thoughts are joined here. The person who has suffered for Christ will be filled with life, which will energetically consume the destruction and wounds, and thus the glory of the martyrs will be greater. One may also see here a parallel with Holy Communion — the faithful partake of the Body and Blood of Christ; in the resurrection Life will consume their wounds and corruption. A kind of divine justice!

2 Corinthians V, 5 — 'εἰς αὐτὸ τοῦτο' — 'eis auto touto' - precisely for this (note: according to Strong). The preposition 'eis' here indicates the purpose, the final goal as the point of movement.

2 Corinthians V, 6 — 'ἐν τῷ σώματι' — 'en to somati' - in the body. That is, having the present body, in its state. 'ἐκδημοῦμεν ἀπὸ τοῦ κυρίου' - 'ekdemoumen apo tou kyriou' - we are absent from home in the Lord (note: according to Strong). The preposition 'apo' here (compare with what follows) means that our bodies now are completely, utterly unlike God. Paul means that our present bodies are not such as God has purposed them to be, and are as it were a second temporary dwelling where people live in expectation of the true building — from God. What is important is that the resurrected bodies and life in the Kingdom of God may go beyond the limitations of space, since what is spoken of is God's action of energetic building, and not merely matter in a changed state.

2 Corinthians V, 8 — 'ἐκδημῆσαι ἐκ τοῦ σώματος' — 'ekdemesai ek tou somatos' - to journey from the body (note: according to Strong). The preposition 'ek' here indicates a departure from the body of the present age, but not its complete abandonment. The meaning is not to be rid of the body, but that its mortal characteristics should be swallowed up by the life that is from God. See also:
https://www.instagram.com/p/C8AN3CfikTS/

The Apostle Paul speaks figuratively of the body after the resurrection and of being clothed with incorruption as of a building from God. A very profound passage, and at the same time extraordinarily figurative.

The present life in the earthly body the apostle compares with life in the resurrected body (the full life with God) as an absence or a journey — whilst we live in the present body, we are journeying, we are not at home with respect to the resurrection in God. And this last evokes in the faithful a great desire to be with God.

The very clothing with incorruption (in immediate proximity to the resurrection, but after it) Paul here describes as life will eat, swallow, engulf what is mortal (as food or drink).

He speaks here as well of the very same thing, but by an entirely different image — through the pledge (that which is given in advance to establish trust, a trusting relationship, partially, in part) of the Spirit. One may also recall on this theme the sacrifice of the prophet Elijah, about which I wrote more at the link:
https://oleksandr-zhabenko.github.io/en/Elias.html

The quotations from the prophecies in 1 Corinthians XV, 47-57 are from Isaiah XXV, 8 and Hosea XIII, 14.

The Apostle Paul writes about the state of the resurrected based chiefly on his knowledge of the Risen Lord and Saviour Jesus Christ through his appearances and Revelation to him personally, as well as under the action and inspiration of the Holy Spirit.

The apostle emphasises that the victory over sin and death, over corruption and all that contradicts God's purpose for creation, is possessed by people not through the works of the Law, but through the Lord and Saviour Jesus Christ.

More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22022025.html
https://oleksandr-zhabenko.github.io/en/Trinity.html
https://www.instagram.com/oleksandr_zhabenko/p/C6-_dm6sBQt/
https://oleksandr-zhabenko.github.io/en/commentaries/27042023.html

(Hebrews VI, 9-12)
Hebrews VI, 10 — 'εἰς τὸ ὄνομα αὐτοῦ' — 'eis to onoma autou' - in His Name; for His Name. That is, to the glory of God, out of gratitude to God, out of love for Him. The preposition 'eis' indicates the purpose. Common expression.

Before these words (which are thus somewhat taken out of context) Paul compared the state of people who had come to know the truth of the faith, had reached its heights, and then fell away and, unrepentant, are perishing, with the state of barren but tilled and tended earth, of ploughed land. The comparison with inanimate nature permits one to judge boldly (for there is no one present), but returning to people, Paul frames his words accordingly, since his readers have already agreed with him that God's judgement is just, if we judge in a similar manner, clearly, concerning the land.

And then he once again encourages them and exhorts them to hold fast to the faith, to be long-suffering, so as to receive the promises.

Someone might say: Is it really the case that without endurance and patience one cannot receive the desired promises from God? But the content and power of faith is not in patience itself, but in life with Christ, in Christ, in the Holy Spirit, in God — even in those moments when one must endure and show steadfastness.

If this seems something incorrect, let us consider the following example: imagine a person who does not wish, for example, to make friends, saying: I may encounter difficulties in friendship, I may be abandoned, and what will I do? But these words mean that they are not thinking of all the good things they will receive or may receive from friendship, but are thinking only of the possible bad consequences. That is, to put it simply: they avoid failure rather than striving for success.

More concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25032023.html

(Mark VII, 31-37)
Mark VII, 31 — 'ἐκ τῶν ὁρίων Τύρου' — 'ek ton horion Tyrou' - from the territories of Tyre; from the regions of Tyre. That is, whence. 'εἰς τὴν θάλασσαν τῆς Γαλιλαίας' - 'eis ten thalassan tes Galilaias' - into the Sea of Galilee. Literally into the sea, but in terms of meaning — to the coastal places. The frequently used pair of prepositions 'ek'-'eis' indicates movement from one place to another.

Mark VII, 33 — 'ἀπὸ τοῦ ὄχλου' — 'apo tou okhlou' - from the crowd. The preposition 'apo' indicates that Jesus called that man apart from everyone, showing him particular attention distinct from the other people in the crowd, which set that man apart from those around him. 'εἰς τὰ ὦτα αὐτοῦ' - 'eis ta ota autou' - into his ears. That is, whither.

Mark VII, 34 — 'εἰς τὸν οὐρανὸν' — 'eis ton ouranon' - into the heaven; towards the heaven (sky). That is, whither, in the direction of what or whom.

Mark VII, 32 — once again the word παρακαλουσιν is used — here they asked, which in general is a word of manifold meaning, including to comfort, to encourage (in English encourage), from which the very name of the Holy Spirit derives — the Comforter.

The Gospel contains an extraordinarily large number of details of the actions (in comparison with other passages), of which the Apostle Peter was a witness (he stood not far from where the action took place). He was no doubt greatly astonished at how Christ healed the sick man, and also because Peter, after Pentecost, by the power of the Holy Spirit performed many miracles, raised the dead, and granted the lame to walk (together with John) in the name of Jesus — but it is not known whether He ever healed a deaf-mute person as Jesus did here.

It must also be said that Mark, more than any of the other evangelists, emphasises precisely the human nature of Jesus, the fact that He is the perfect human being.

The prohibition against making the miracle known is intended to prevent people from building their faith (solely) upon miracles, for then the very word of Jesus would remain without due regard — He would be listened to less, and people would desire ever more miracles instead.

More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25032023.html

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