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.
Matins:
Concerning the readings from the Gospel see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/25052025.html
Liturgy:
Of the Venerable John of the Ladder:
Ephesians V, 9 — 'ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ' — 'en pase agathosyne kai dikaiosyne kai aletheia' - in all goodness, and righteousness (justice), and truth
.
Ephesians V, 12 — 'τὰ γὰρ κρυφῇ γινόμενα ὑπ' αὐτῶν' — 'ta gar kryphe ginomena hyp auton' - for that which secretly appears (is done, is accomplished) by them
. The preposition 'hypo' here with the genitive case indicates that this is the passive voice of the participle, and also to a certain degree that those people themselves act as instruments of sins
.
Ephesians V, 13 — 'τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται' — 'ta de panta elenkhomena hypo tou photos phaneroutai' - all that, being illumined by the light, becomes visible (manifest)
. Here what is spoken of is the phenomenon of the reflection of light, about which I wrote more at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
The preposition 'hypo' here with the genitive case indicates that this is the passive voice of the participle/verbal adjective, and also that the light here acts as the instrument by which something becomes manifest, visible, evident, instructive, and so on.
Ephesians V, 14 — 'ἀνάστα ἐκ τῶν νεκρῶν' — 'anasta ek ton nekron' - rise from the dead (as a completed action)
. The preposition 'ek' indicates whence the transition takes place — from death to eternal life.
Ephesians V, 18 — 'μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι' — 'me methyskesthe oino, en ho estin asotia, alla plerousthe en pneumati' - do not become drunk (do not be intoxicated) with wine, in which there is senselessness (debauchery, excess, profligacy), but be filled in the Spirit (with the Spirit) (note: according to Strong)
. Words of manifold significance. Concerning the fullness, what is meant is primarily the Holy Spirit Himself, but together with this also what He bestows.
The image of light requires explanation, as it may be misunderstood. Ephesians V, 13-14 (the beginning) is rendered in Ukrainian as: Everything that is condemned is revealed by light, since everything that is revealed becomes light…
A more literal translation, however, reveals details and allows one to understand the passage. But all that is convicted (condemned, made manifest with reproof) by the light becomes visible, for everything that becomes visible is light.
becomes visible, is light
— what is spoken of is the phenomenon of the reflection of light by objects that do not emit their own light and are visible in reflected light. This includes the majority of objects and beings that we see, including people themselves. That is, what is meant is that if you place an object under light, then any object (apart from perfectly black bodies, which in nature among ordinary non-luminous objects are very few) will begin to reflect and scatter part of the light, which may be sufficient to illuminate something else. For example, thus (where the predominant mechanism is the scattering of light, but also with similar consequences) is the sky illuminated at dawn or at dusk. This reflected portion of light is also light, only reflected (its polarisation and intensity change, as does its spectrum, but that is a separate topic).
Therefore Paul means that if someone exposes sin and untruth through truth and virtue, then in the light of truth and virtue they become visible as sins and vices, as deception and untruth, and this visibility is also necessary so that all things may be seen clearly. At the same time, the exposed sin is not a virtue and does not become one, just as untruth does not become truth. But their exposure serves in that case to affirm truth and virtue.
under the light
— that is, if the exposure and the judgement take place by God's grace, rightly, if sin and untruth occupy in this the right place of what is lowly.
More concerning the readings from the Epistle see at the links:
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/05062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24062024.html
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26032023.html
Hebrews VI, 16 — 'εἰς βεβαίωσιν ὁ ὅρκος' — 'eis bebaiosin ho horkos' - for confirmation the oath; as confirmation the oath (note: according to Strong)
. The preposition 'eis' indicates the purpose.
Hebrews VI, 17 — 'ἐν ᾧ' — 'en ho' - in which; with which; in what
. That is, during the dispute, when by their sins people had come to contradict God, God showed through an oath that He is true. A deeper look shows that God's oath by Himself is a pointer to the Incarnation of God and the humility of the Son of God, and at the same time points to the fact that the Son of God is unconditionally God. 'ἐμεσίτευσεν' — 'emesiteusen' - mediated; (did that) through mediation
- from 'μεσιτεύω' - to be a mediator; to be between two different positions, people, etc.
, that is, God's oath is as it were a mediator
between God and people.
Hebrews VI, 18 — 'ἐν οἷς ἀδύνατον ψεύσασθαι τὸν θεόν' — 'en hois adynaton pseusasthai ton theon' - in which it is impossible for God to speak untruth
. That is, God thus shows the truthfulness of the promise still more clearly, in a human manner
. Yet another pointer to the Incarnation of God.
Hebrews VI, 19 — 'εἰς τὸ ἐσώτερον τοῦ καταπετάσματος' — 'eis to esoteron tou katapetasmatos' - into the inner part of the veil (note: according to Strong)
. That is, into that which the veil separates off.
Hebrews VI, 20 — 'εἰς τὸν αἰῶνα' — 'eis ton aiona' - unto the ages
. That is, for ever, permanently. Common expression.
The story of the sacrifice of Isaac, God willing, we shall soon examine on a weekday, and for now I shall dwell on the oath by Himself
. Here, in my view, by Himself
mysteriously signifies that God, who swears, will Himself bring the Sacrifice, after the manner of the prefiguration of Isaac. The Father sent the Son, and together with them the Spirit also; the Son offered Himself as the Sacrifice and received it together with the Father and the Holy Spirit. That is, this is said in a concealed manner concerning the fact that Christ is God, and that He is the Sacrifice for our sins for the sake of our salvation. And these words concern, within the Holy Trinity, the One God.
Paul does not speak of this, but speaks of the fact that in this way God's word is faithful and unerring. This passage is very close in meaning to another passage concerning God's faithfulness, which was examined recently:
https://oleksandr-zhabenko.github.io/en/commentaries/31012026.html
I shall cite here an extended passage.
The first 3 verses of that reading (2 Timothy II, 11-13) contain very beautiful and deep thoughts, excellent reasoning and reveal the logic, therefore it is important to stop on them in more detail. Today, reflecting upon that read, I saw that the conclusion of the 13th verse appears to a certain degree not so
, as the other two and a half. This also led me to the following vision. In the 12th and 13th verses it is spoken about denial, rejection — at the same time the logic of the construction of the 13th verse is different than the 2 previous ones. Instead of something similar if we are not believers, then He also will be unfaithful
there sounds directly the opposite — He will remain faithful
and explanation — for He cannot deny Himself
. But this other logic is included in the whole reasoning as its organic part. Thus, the thought about Him Himself Christ
here is key. When the person is unfaithful, then this is not the same thing as they deny Christ (compare the opposite conclusions in verses 12 and 13). But in response to the unfaithfulness of the person instead of the mirror-like and just (as in the previous parts of these verses in general) follows the connection with Himself in Christ. This is also a certain mirror
— but in another sense. These words indicate that when the person loses faith (which they had) or acts inconsistently with it, then in truth they deny themselves, shun themselves, reject themselves. In this connection are recalled the well-known words about that when the person falls into despair, into murmuring against God, then not God leaves them, but they leave God. At the same time such a state and the ending of verse 13 show that the Lord remains Faithful. The spiritual weakness, which the person manifests in this verse, is not characteristic of Christ. And this is strong support for each person in the time when they can feel the weakness of their faith in Christ — they need not to deny themselves. The faith of Christ truly reveals the person. One needs also to say about the distinction with places where the Ukrainian translation (as similarly also many others) gives to deny themmselves, to take up their cross and to follow Christ
. There a cognate, but different word is used in the original. 'ἀπαρνησάσθω ἑαυτὸν' — 'ἀρνήσασθαι γὰρ ἑαυτὸν'. The prefix 'ap-' here indicates complete renunciation, complete abandonment and change of the previous to the new. The degree of completeness
, which it emphasises, indicates that it is spoken about radical renunciation, denial, abandonment. And such can have good sense only concerning sins and vices, sinful passions. One can say so, that to deny Christ in the sense of verses 2 Timothy II, 11-13 the person can even unconsciously, not feeling this, this does not have to be obligatorily a conscious and final position, also when the person loses faith in the sense of these same verses, this does not mean that they commit apostasy, departure or throw a decisive and conscious challenge to Christ — but only the very fact of denial and rejection of that which was their faith. At the same time when Christ commands to deny oneself (with the prefix 'ap-'), then it is spoken about decisive choice, opposition, complete conscious rejection — and this is spoken not about who the person is, but about their sins — denial of sins, sinful past, attraction to old falls and sins and so forth. When Christ uses this word concerning the future denial of the Apostle Peter, then He emphasises that Peter in this will entirely lose his faith and self-control (will pass into the directly opposite state). Therefore these 3 verses — 2 Timothy II, 11-13 — sound at the same time encouraging and as a warning. See also the verse by the link:
https://www.instagram.com/p/DT6fitxAvd9/?img_index=1
I shall say a little more about endurance and joint reigning. When the person suffers innocently for Christ, that although these sufferings do not have redemptive power, but they give them participation in the Sufferings of Christ Himself. I wrote about this question in various apostles, in particular by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/07112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/07012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
but to such an important thought did not pay in them the attention due to it. Thus, here this is important to write.
And further in today's reading the holy Paul speaks of hope. In the true sense, hope is Christ Himself.
This passage may be considered one of the most eloquent testimonies of the Old Testament concerning who Jesus Christ is (and of the New Testament also).
Hebrews VI, 18 — here again the word παρακλησιν is used — ισχυραν παρακλησιν — that is, strong comfort, encouragement, emboldening
, in English strong encouragement
.
More concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26032023.html
Mark IX, 17 — 'εἷς ἐκ τοῦ ὄχλου' — 'heis ek tou okhlou' - one from the crowd
. The preposition 'ek' indicates whence that man spoke out, and also indicates that in general he was similar to those people, to the crowd.
Mark IX, 21 — 'ἐκ παιδιόθεν' — 'ek paidiothen' - of childhood
. Common expression. The use of the preposition 'ek' instead of the more typical 'apo' here may additionally indicate that something in the boy's childhood (possibly under the influence of his parents) may have contributed to the possession.
Mark IX, 22 — 'εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα' — 'eis pyr auton ebalen kai eis hydata' - it cast him into fire and into water
. That is, whither.
Mark IX, 25 — 'ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν' — 'exelthe ex autou kai meketi eiselthes eis auton' - come out of him and enter him no more
. The preposition 'ek' in its form before the following vowel indicates that Christ commands the unclean spirit to come out of the young man, without emphasising whether this is completely or permanently, but to come out, truly to come out. The continuation of the words shows that in this case the return of the unclean spirit would have been possible under certain conditions. To prevent this from happening, Christ adds the continuation of the words.
Mark IX, 28 — 'εἰς οἶκον' — 'eis oikon' - into a house
. Whither.
Mark IX, 29 — 'ἐν οὐδενὶ' — 'en oudeni' - in nothing
. 'ἐν προσευχῇ' - 'en proseukhe' - in lofty, spirit-filled prayer; with lofty, spirit-filled prayer
. Both translations are possible, the first indicating that lofty, spirit-filled prayer is a favourable and needful state for the expulsion of such unclean spirits, and the second — that it is capable of expelling them.
Mark IX, 31 — 'εἰς χεῖρας ἀνθρώπων' — 'eis kheiras anthropon' - into the hands of people
. Here hands
is in the plural, which points to the diversity of the positions of those who crucify Christ, that is, to the diversity of all the sins of people.
I wrote briefly about that previously, in the post at the link of 6 August 2022:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
I quote concerning the parallel passage in Matthew. The father had no faith, but in despair turned to Jesus. And such a turning, being sincere and heartfelt, the Lord did not reject, but also rebuked the father. Often in life we receive good from God, but together with it we also receive rebuke. One ought not to neglect either, for God in His wisdom knows better than we do. I shall dwell here on the rebuke itself. He is called 'faithless', for he did not believe (the parallel passage in Matthew adds also 'perverse' — for he was in sins. When there is no faith, depravity easily sets in, and people readily fall into one sin or another). And this is a warning for all, even for those who have success in the work of striving for salvation. For we often receive God's mercy, although by strict measure we would not receive it. Therefore Christ's mercy gives hope to all and calls all to conversion and repentance.
The words of the father show that he has a weakness in faith, that is, a mixture of faith with unbelief
, but through a heartfelt appeal with love for his son to Jesus, through humility and other virtues — he receives what he asks for (in effect, Jesus Himself shows His desire to grant him faith through the healing).
Here too the Lord reveals the particular significance of prayer (and some manuscripts add fasting here as well) — it can be a spiritual weapon against the evil one, better and more effective than any other. This is yet another encouragement to prayer and fasting.
I shall also add that the condition of the boy resembles epilepsy in its symptoms, with its seizures. But it must be understood that possession by an evil spirit and illness (even mental illness) are not one and the same, and have different treatments. In the first case the evil spirit must be expelled, and in the second — God's healing is needed (unfortunately modern medicine is not able to treat epilepsy with complete success, and has no truly effective means of expelling evil spirits, nor does it concern itself with the latter).
Subsequently Jesus reveals what awaits Him in Jerusalem, but the disciples did not understand, for they held to their own ideas about the Messiah as King of Israel.
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26032023.html
Glory be to Thee, our God, glory be to Thee!