Christ Is Born!
🌞
Let's glorify Him!
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.
With the Eve of the Nativity of Christ!
At the 1st hour:
Hebrews I, 1 — 'ἐν τοῖς προφήταις' - 'en tois prophetais' - in the prophets
. Both emphasises that the life of the prophets is a living sermon, and that God acts through them, they do not hinder God from speaking to people, but care that God's words be preserved and received. 'ἐν υἱῷ' - 'en hyio' - in the Son; with the Son
. Rather the first variant, since the Son also as well as the Father speaks.
Hebrews I, 3 — 'ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς' - 'en dexia tes megalosynes en hypselois' - at the right hand of the Majesty on high
. Where.
Hebrews I, 4 — 'ὅσῳ διαφορώτερον παρ' αὐτοὺς' - 'hoso diaphoroteron par autous' - how much more different to the proximity with their [it is about the names in deep comparison, juxtaposition]
. The preposition 'para' here with the accusative, indicates juxtaposition, comparison, therefore it is meant, how completely differently the Scripture speaks about the Son of God in comparison with the angels, which indicates that He is not a creation, but the Creator, God.
Hebrews I, 5 — 'εἰς πατέρα' - 'eis patera' - a Father; as a Father
. That is will be Whom?
, analogously the following 'εἰς υἱόν' - 'eis Hyion' - a Son; as a Son
.
Hebrews I, 6 — 'εἰς τὴν οἰκουμένην' - 'eis ten oikoumenen' - into the world; into the inhabited world
. That is when the Trinity is revealed to the world. It is necessary to understand that the angels know God not by their nature, but by the gift of grace, through God's Revelation, similarly to people.
Hebrews I, 8 — 'εἰς τὸν αἰῶνα τοῦ αἰῶνος' - 'eis ton aiona tou aionos' - for ever and ever
. A common expression.
Hebrews I, 9 — 'παρὰ τοὺς μετόχους' - 'para tous metokhous' - to the proximity with the friends
. The preposition 'para' here with the accusative, has deep meaning — on the one hand indicates that the Son of God becomes close to the creation, that is the oil in the prophecy is connected with the body and soul of Jesus Christ, on the other hand — here there is juxtaposition and comparison, which again emphasises God's greatness and incomparability with creation.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/04032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24122023.html
https://oleksandr-zhabenko.github.io/en/commentaries/23032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22122023.html
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21122025.html
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
At the 3rd hour:
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/02102024.html
Luke II, 1 — 'ἐν ταῖς ἡμέραις ἐκείναις' - 'en tais hemerais ekeinais' - in those days
. A common expression. 'δόγμα παρὰ Καίσαρος Αὐγούστου' - 'dogma para Kaisaros Augoustou' - decree from beside Caesar Augustus
. The preposition 'para' is here with the genitive case. Such construction is used regarding the procession of the Holy Spirit from the Father, also regarding the human nature of Jesus Christ. See at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
It can be seen here that the decree was prompted by the Holy Spirit, so that the prophecies would be fulfilled.
Luke II, 3 — 'εἰς τὴν ἑαυτοῦ πόλιν' - 'eis ten heautou polin' - into his own (by origin) city
. Where to.
Luke II, 4 — 'ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ' - 'apo tes Galilaias ek poleos Nazareth' - from Galilee from the city of Nazareth
. The preposition 'apo' indicates that Joseph departed from Galilee, going to Bethlehem, and the preposition 'ek' indicates here from where he departed. 'εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυεὶδ' - 'eis ten Ioudaian eis polin Daueid' - into Judea into the city of David
. The preposition 'eis' in pair with the previous indicates where Joseph went to. 'ἐξ οἴκου καὶ πατριᾶς Δαυείδ' - 'ex oikou kai patrias Daueid' - from the house and lineage of David
. The preposition 'ek' in its form before the following vowel indicates the origin.
Luke II, 6 — 'ἐν τῷ εἶναι αὐτοὺς' - 'en to einai autous' - in [i.e. during] the being there
. When.
Luke II, 7, 12, 16 — 'ἐν φάτνῃ' - 'en phatne' - in a manger
. 'ἐν τῷ καταλύματι' - 'en to katalymati' - in the inn; in the place for the stopping of travellers
. Where.
Luke II, 8 — 'ἐν τῇ χώρᾳ τῇ αὐτῇ' - 'en te khora te aute' - in that country
. Where.
Luke II, 11 — 'ἐν πόλει Δαυείδ' - 'en polei Daueid' - in the city of David
. Where.
Luke II, 14 — 'δόξα ἐν ὑψίστοις θεῷ' - 'doxa en hypsistois theo' - glory in the highest to God
. 'ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας' - 'epi ges eirene en anthropois eudokias' - on earth peace in people of good will
. Good will
here in the genitive case, that is as a definition of people (which people?
, and not what is in people?
). Not in all people is God's good will (one can remember here Herod), but the described events grant peace to people of good will.
Luke II, 15 — 'ἀπ' αὐτῶν εἰς τὸν οὐρανὸν' - 'ap auton eis ton ouranon' - from them into heaven
. The angels departed from the shepherds into heaven. Where to.
Luke II, 18 — 'ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων' - 'ethaumasan peri ton lalethenton hypo ton poimenon' - marvelled concerning that spoken by the shepherds
. The preposition 'hypo' here with the genitive case and indicates the passive state of the participle spoken
.
Luke II, 19 — 'ἐν τῇ καρδίᾳ' - 'en te kardia' - in the heart
. Where.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22122023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24122023.html
At the 6th hour:
Hebrews I, 13 — 'ἐκ δεξιῶν' - 'ek dexion' - at the right hand; from the right side
. A common expression, which indicates the most honourable place.
Hebrews I, 14 — 'εἰς διακονίαν ἀποστελλόμενα' - 'eis diakonian apostellomena' - that are sent for service
. Parallels with other words indicate that deacons and apostles are similar to angels.
Hebrews II, 3 — 'ὑπὸ τῶν ἀκουσάντων' - 'hypo ton akousanton' - by those who heard
. The preposition 'hypo' is here with the genitive case and indicates the passive voice of the participle preached
(answers the question: by whom?). 'εἰς ἡμᾶς' - 'eis hemas' - to us; so that it spread among us; for us
. Different variants of translation are possible, which complement one another.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/31032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22122023.html
https://oleksandr-zhabenko.github.io/en/commentaries/31072023.html
Matthew II, 1 — 'ἐν Βηθλέεμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως' - 'en Bethleem tes Ioudaias en hemerais Herodou tou baliseos' - in Bethlehem in the days of king Herod
. 'μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα' - 'magoi apo anatolon paregenonto eis Hierosolyma' - wise men from the East arrived in Jerusalem
. The preposition 'apo' indicates that they left the East, and can also be an indirect indication that they repented of their sins and turned, leaving the old for the sake of the Messiah-King.
Matthew II, 2, 9 — 'ἐν τῇ ἀνατολῇ' - 'en te anatole' - in the East
.
Matthew II, 4, 7 — 'παρ' αὐτῶν' - 'par auton' - from beside them
. The preposition 'para' in its form before the following vowel is here with the genitive case. Such construction is used when it is spoken about the procession of the Holy Spirit from the Father, also regarding the human nature of Jesus Christ. See at the links:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
Here this indicates that the testimonies of the wise men and the scribes were true — the Messiah-Christ truly was born.
Matthew II, 5 — 'ἐν Βηθλέεμ τῆς Ἰουδαίας' - 'en Bethleem tes Ioudaias' - in Bethlehem of Judea
.
Matthew II, 6 — 'ἐν τοῖς ἡγεμόσιν Ἰούδα' - 'en tois hegemosin Iouda' - in the possessions of Judah
. 'ἐκ σοῦ' - 'ek sou' - from you
. The preposition 'eis' indicates here the origin.
Matthew II, 8 — 'εἰς Βηθλέεμ' - 'eis Bethleem' - to Bethlehem
. Where to.
Matthew II, 11 — 'εἰς τὴν οἰκίαν' - 'eis ten oikian' - into the house
. Where to.
Matthew II, 12 — 'εἰς τὴν χώραν αὐτῶν' - 'eis ten khoran auton' - to their own land
. Where to.
More about the reading from the Gospel see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html
At the 9th hour:
Hebrews II, 11 — 'ἐξ ἑνὸς πάντες' - 'ex henos pantes' - all from One
. The preposition 'ek' in its form before the following vowel indicates here the origin.
Hebrews II, 12 — 'ἐν μέσῳ ἐκκλησίας' - 'en meso ekklesias' - in the midst of the Church
. A common expression.
Hebrews II, 17 — 'εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ' - 'eis to hilaskesthai tas hamartias tou laou' - for the propitiation for the sins of the people
. The preposition 'eis' indicates the purpose of the action.
Hebrews II, 18 — 'ἐν ᾧ' - 'en ho' - in what; with what
. Both variants of translation are possible, which have different meaning, the first indicates that the Lord helps people in sufferings and temptations, and the second — that the sufferings of Christ themselves help people (hence also as a consequence they are salvific).
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html
Matthew II, 13, 14 — 'εἰς Αἴγυπτον' - 'eis Aigypton' - to Egypt
. Where to.
Matthew II, 15 — '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' is here with the genitive case, indicates the passive voice of the participle spoken
. 'ἐξ Αἰγύπτου' - 'ex Aigyptou' - from Egypt
. That is from where?
.
Matthew II, 16 — 'ἐνεπαίχθη ὑπὸ τῶν μάγων' - 'enepaikhthe hypo ton magon' - was mocked by the wise men
. The preposition 'hypo' is here with the genitive case, indicates that the participle here is in the passive voice. 'ἐν Βηθλεὲμ καὶ ἐν πᾶσι τοῖς ὁρίοις' - 'en Bethleem kai en pasi tois horiois' - in Bethlehem and in all the environs
. 'ἀπὸ διετοῦς καὶ κατωτέρω' - 'apo dietous kai katotero' - from two years and younger
. The preposition 'apo' here indicates the beginning of the reverse count. 'παρὰ τῶν μάγων' - 'para ton magon' - from beside the wise men
. The preposition 'para' is here with the genitive case. Such construction is used regarding the procession of the Holy Spirit from the Father, also regarding the human nature of Jesus Christ. See at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
Here it indicates that Herod questioned both the wise men and the scribes, also that their testimonies were true.
Matthew II, 18 — 'φωνὴ ἐν Ῥαμὰ' - 'phone en Pama' - a voice in Ramah
. Where.
Matthew II, 19 — 'ἐν Αἰγύπτῳ' - 'en Aigypto' - in Egypt
. Where.
Matthew II, 20, 21 — 'εἰς γῆν Ἰσραήλ' - 'eis gen Israel' - into the land of Israel
. Where to.
Matthew II, 22 — 'εἰς τὰ μέρη τῆς Γαλιλαίας' - 'eis ta mere tes Galilaias' - into the regions of Galilee
. It is meant, the territories separated from those which were under the control of Archelaus. Where to.
Matthew II, 23 — 'εἰς πόλιν' - 'eis polin' - into a city
. Where to.
About the reading from the Apostle see above.
About the reading from the Gospel see above.
Glory be to Thee, our God, glory be to Thee!