Commentary for (Luke XXIV, 36-53; Hebrews XI, 9-10, 17-23, 32-40; Matthew I, 1-25)

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.

Liturgy:
Sunday before the Nativity of Christ:
(Hebrews XI, 9-10, 17-23, 32-40)
Hebrews XI, 9 — 'εἰς γῆν τῆς ἐπαγγελίας' — 'eis gen tes epangelias' - into the Land of Promise. Here by meaning he moved as a stranger into the Land of Promise. 'ἐν σκηναῖς' - 'en skenais' - in tents. Where.

Hebrews XI, 18 — 'ἐν Ἰσαὰκ' — 'en Isaak' - in Isaac. In whom.

Hebrews XI, 19 — 'ἐκ νεκρῶν ἐγείρειν' — 'ek nekron egeirein' - from the dead to raise; to resurrect from the dead. A common expression with such meaning. The preposition 'ek' here indicates that from where the transition occurs in this — from the dead to the living. 'ἐν παραβολῇ' - 'en parabole' - in an (proto)type. That is, Abraham received Isaac as a figure (image, prototype) of Christ, the Descendant, therefore it is possible with regard to this to say also prefigure, prototype, although this word itself is not in the text.

Hebrews XI, 23 — 'ὑπὸ τῶν πατέρων αὐτοῦ' — 'hypo ton pateron autou' - by his parents. The preposition 'hypo' is here with the genitive case and indicates the passive voice of the verb was hidden (the child was hidden by the parents). The word order is interesting: faith was shown by the parents, but it is written as if it were the faith of Moses. Also this has relation to the Baptism of infants — for whom their godparents confess the faith. Analogously to what is written about Moses here: By faith that person, still being an infant, was baptised.

Hebrews XI, 34 — 'ἐδυναμώθησαν ἀπὸ ἀσθενείας' — 'edynamothesan apo astheneias' - were strengthened from infirmities. The preposition 'apo' here indicates complete healing, deliverance from infirmities. 'ἰσχυροὶ ἐν πολέμῳ' - 'iskhyroi en polemo' - strong in war.

Hebrews XI, 35 — 'ἐξ ἀναστάσεως' — 'ex anastaseos' - from resurrection. The preposition 'ek' in its form before the following vowel indicates that the resurrection served as the cause and source of life for the dead, otherwise their new life would not have occurred at all.

Hebrews XI, 37 — 'ἐν φόνῳ μαχαίρης ἀπέθανον' — 'en phono makhaires apethanon' - were killed by sword. 'ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν' - 'en melotais, en aigeiois dermasin' - in sheep skins, in goat skins.

(Matthew I, 1-25)
Matthew I, 3 — 'τὸν Φάρες καὶ τὸν Ζάρα ἐκ τῆς Θαμάρ' — 'ton Phares kai ton Zara ek tes Thamar' - Phares and Zara of Tamar. The preposition 'ek' indicates the origin of the children.

Matthew I, 5 — 'τὸν Βόες ἐκ τῆς Ῥαχάβ' — 'ton Boes ek tes Rakhab' - Boaz of Rahab. 'τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ' - 'ton Iobed ek tes Routh' - Obed of Ruth. The preposition 'ek' indicates the origin of the child.

Matthew I, 6 — 'τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου' — 'ton Solomona ek tes tou Ouriou' - Solomon of the (wife) of Uriah. The preposition 'ek' indicates the origin.

Matthew I, 16 — 'ἐξ ἧς' — 'ex hes' - of Whom. The preposition 'ek' indicates here the origin.

Matthew I, 17 — 'ἀπὸ Ἀβραὰμ' — 'apo Abraam' - from Abraham. 'ἀπὸ Δαυεὶδ' - 'apo Daueid' - from David. 'ἀπὸ τῆς μετοικεσίας Βαβυλῶνος' - 'apo tes metoikesias Babylonos' - from the Babylonian captivity. The preposition 'apo' everywhere indicates the beginning of the count of generations.

Matthew I, 18 — 'ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου' — 'en gastri ekhousa ek pneumatos hagiou' - has in womb of the Holy Spirit. The preposition 'ek' here indicates the cause of Mary's conception — the action of the Holy Spirit, without Whom the Incarnation of the Son of God would not have occurred. Here an important truth of faith is seen implicitly. If it is spoken about the divinity, then the Hypostases of the Trinity can receive it only through origin — the Son receives divinity from the Father, because He is born in divinity from the Father; likewise also the Holy Spirit receives divinity from the Father, because He proceeds in divinity from Him. But here we see that the Holy Spirit gives the body and soul (together with the Mother of God) to the Son of God, but the Son does not originate from the Spirit as a Hypostasis in the Trinity. This clearly testifies to the fact that the Hypostases can also give to One Another and receive from One Another by actions and not through essence — in the words of Saint Gregory Palamas — according to energies (kat energeian) (see the citations that ChatGPT provides by the link: https://chatgpt.com/share/694912bd-61ec-8002-bc56-2eb7a525c95e — note added: 22.12.2025). Obviously, when we speak about the love of people, we mention its giving, we often mention its sacrificial character. This is because God also has in the Trinity the ability to give and to receive not only through essence and origin, but also according to (i.e. willingly) will by action. In the same way also the Hypostases of the Trinity communicate — One Hypostasis addresses to Another or Others and That (Those) hears (hear) and knows (know). If the Hypostases could give and receive only through origin and essence, then nothing similar would be the case. And so we have the truth of faith — the Hypostases can give and receive through origin, then this is connected with the essence, which in Them is one, but They as well can give and receive by actions — and then this is a manifestation of Their will and unity in the union of love.

Matthew I, 20 — 'ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου' — 'en aute gennethen ek pneumatos estin hagiou' - Conceived in Her is of the Holy Spirit. Analogously to the previous.

Matthew I, 21 — 'ἀπὸ τῶν ἁμαρτιῶν αὐτῶν' — 'apo ton hamartion auton' - from their sins. The preposition 'apo' indicates complete deliverance, total.

Matthew I, 22 — 'τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος' — 'to rhethen hypo kyriou dia tou prophetou legontos' - spoken by the Lord through the prophet. The preposition 'hypo' here with the genitive case and indicates here the passive state of the participle spoken.

Matthew I, 23 — 'ἐν γαστρὶ' — 'en gastri' - in womb. Where.

Matthew I, 24 — 'ἀπὸ τοῦ ὕπνου' — 'apo tou hypnou' - from the sleep. The preposition 'apo' indicates that the sleep has ended.

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22122023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24122023.html

Glory to Thee, our God, glory to Thee!