Christ Is Risen!
🌞
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.
Matins:
Luke X, 1 — 'εἰς πᾶσαν πόλιν καὶ τόπον οὗ ἤμελλεν αὐτὸς ἔρχεσθαι' — 'eis pasan polin kai topon hou emellen autos erkhesthai' - into every city and place where He Himself was about to go
. Whither.
Luke X, 2 — 'εἰς τὸν θερισμὸν' — 'eis ton therismon' - into the harvest; for the harvest
. Whither and for what purpose.
Luke X, 3 — 'ἐν μέσῳ' — 'en meso' - in the midst
. Common expression. If one carefully compares this with what is said about the similar passage in Matthew XIII, 49:
https://oleksandr-zhabenko.github.io/en/commentaries/18072025.html
one may say that the apostles were to expect that someone in their surroundings would be those wolves
— that is, vigilance and wisdom are always needed by the apostles, especially among unbelievers. At the same time it is important to combine wisdom and innocence — be wise as serpents and innocent as children (doves)
.
Luke X, 5, 8, 10 — 'εἰς ἣν' — 'eis hen' - into which
. Whither.
Luke X, 7 — 'ἐν αὐτῇ δὲ τῇ οἰκίᾳ' — 'en aute de te oikia' - in that very house
. 'παρ' αὐτῶν' - 'par auton' - from beside them
. The preposition 'para' in its form before the following vowel here with the genitive case. This construction is used concerning the procession of the Holy Spirit from the Father and concerning the human nature of Jesus Christ. See more at the links:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
Here this indicates that nourishing food and drink will be bestowed from the Holy Spirit, and therefore such hospitality is to be accepted not merely as a human quality. 'ἐξ οἰκίας εἰς οἰκίαν' — 'ex oikias eis oikian' — from house to house
. So as not to create the impression of wandering about
(which could devalue
the work of the apostles in the eyes of Gentiles and Jews).
Luke X, 9 — 'ἐν αὐτῇ' — 'en aute' - in it
. Where.
Luke X, 10 — 'εἰς τὰς πλατείας' — 'eis tas plateias' - into the streets
. Indicates movement through those streets and the direction of movement (whither?).
Luke X, 11 — 'ἐκ τῆς πόλεως' — 'ek tes poleos' - from the city; out of the city
. 'εἰς τοὺς πόδας' - 'eis tous podas' - onto the feet; to the feet
. Whence the dust came and whither it clung.
Luke X, 12 — 'ἐν τῇ ἡμέρᾳ ἐκείνῃ' — 'en te hemera ekeine' - on that day
. When. What is spoken of is the Day of the Second Coming of Christ, the end of the world.
Luke X, 13 — 'ἐν Τύρῳ καὶ Σιδῶνι' — 'en Tyro kai Sidoni' - in Tyre and Sidon
. Where. 'ἐν ὑμῖν' - 'en hymin' - in you
. Where. 'ἐν σάκκῳ καὶ σποδῷ' - 'en sakko kai spodo' - in sackcloth and ashes
. As signs of repentance and contrition for sins.
Luke X, 14 — 'ἐν τῇ κρίσει' — 'en te krisei' - in the judgement
. Where.
Concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/11102023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24062023.html
Liturgy:
Acts V, 21 — 'ὑπὸ τὸν ὄρθρον' — 'hypo ton orthron' - just before dawn
. That is, very early at daybreak. The preposition 'hypo' here with the accusative indicates the time immediately preceding early dawn. 'εἰς τὸ ἱερὸν' - 'eis to hieron' - into the temple
. Whither. 'εἰς τὸ δεσμωτήριον' - 'eis to desmoterion' - into the prison
. Whither.
Acts V, 22 — 'ἐν τῇ φυλακῇ' — 'en te phylake' - in the prison (with the guard)
. Where.
Acts V, 23 — 'ἐν πάσῃ ἀσφαλείᾳ' — 'en pase asphaleia' - in all security; with every security measure; as reliably as possible
. Common expression.
Acts V, 25 — 'ἐν τῇ φυλακῇ' — 'en te phylake' - in the prison (with the guard)
. Where. See also the comment on this same expression concerning Acts V, 18 at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/19042026.html
'ἐν τῷ ἱερῷ' — 'en to hiero' — in the temple
. Where.
Acts V, 27 — 'ἐν τῷ συνεδρίῳ' — 'en to synedrio' - in the council
. Where.
The God of our fathers
— the Father. In the New Testament it is very often the case that the apostles say concerning the Resurrection of Christ that God (the Father) raised the Son. But there are also many passages where it is said that Christ rose Himself, as the Church says by the power of His own Divinity
. This is also an obvious pointer to the fact that Christ is also God, as is the Father (in general one of the most weighty such pointers).
In verse 31 Peter again calls Christ ἀρχηγὸν. Here I shall cite the comment concerning the verse Acts III, 15:
https://oleksandr-zhabenko.github.io/en/commentaries/18042026.html
the Prince of life
Acts III, 15 — — literally 'τὸν δὲ ἀρχηγὸν τῆς ζωῆς', which is difficult to translate (composed of two elements meaning
the Beginning and Leader, Founder,
Author,
Bearer of genuine authority,
Accomplisher, who accomplishes and realises, and
the One Who is Chief, Elder, Greater, Who leads others after Himself — a
Leader in modern parlance — and
life — approximately
the Beginning and Leader, the Bearer of genuine authority concerning life, Who accomplishes ('opens the way for') life as His own personal Authorship, the Leader Who leads others (after) Himself (towards) life). In this expression one may see that Christ bestows life, leading it after Himself — He Himself is the One Who leads life, the Leader of life. One may also think that not only life but all perfections — in particular wisdom, love, and others — are bestowed upon creation in this manner. Life begins, lives, is bestowed, develops, moves, grows, is accomplished, revives, and is resurrected when Christ leads it after Himself. Wisdom begins, is bestowed, develops, is known, is realised, is accomplished, is manifested, and shines when Christ leads it after Himself. Love begins, is bestowed, lives, develops, grows, is multiplied, is experienced, comes to life, is renewed, increases, is multiplied, and is resurrected when Christ leads it after Himself. And similarly with other treasures and values. 'ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν' — 'hon ho theos egeiren ek nekron' -
Whom God raised up (resurrected) out from the dead. The preposition 'ek' indicates here whence the transition took place — from the dead to the living. See also the fine poem at the link:
https://www.instagram.com/p/DWv_JXXjbPZ/?img_index=1
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/29042023.html
John VI, 14 — 'εἰς τὸν κόσμον' — 'eis ton kosmon' - into the world
. Whither.
John VI, 15 — 'εἰς τὸ ὄρος' — 'eis to oros' - into the mountain; onto the mountain
. Whither. The mountain here has the definite article — the readers or hearers were to understand which mountain is meant.
John VI, 17, 21, 22, 24 — 'εἰς πλοῖον' — 'eis ploion' - into a boat; to a boat
. Whither. 'εἰς Καφαρναούμ' - 'eis Kapharnaoum' - into Capernaum; to Capernaum
. Whither.
John VI, 21 — 'εὐθέως ἐγένετο τὸ πλοῖον ἐπὶ τὴν γῆν εἰς ἣν ὑπῆγον' — 'eutheos egeneto to ploion epi ten gen eis hen hypegon' - immediately the boat arrived at the land to which they were heading
. The preposition 'eis' indicates whither they were heading.
John VI, 23 — 'πλοιάρια ἐκ Τιβεριάδος' — 'ploiaria ek Tiberiados' - small boats from Tiberias
. The preposition 'ek' here may have a double meaning — it may indicate whence the boats had sailed, and may also indicate the origin of the boat owners, pointing to their provenance. Both variants complement one another, though possibly only one of them is intended.
John VI, 24 — 'εἰς τὰ πλοιάρια' — 'eis ta ploiaria' - into the small boats
. Whither.
John VI, 26 — 'ἐφάγετε ἐκ τῶν ἄρτων' — 'ephagete ek ton arton' - you ate from the loaves
. See the explanation concerning the preposition in the parallel passage regarding the Eucharist (and the miracle of Christ served as an introduction to His sermon about it) — 1 Corinthians XI, 28 — at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
John VI, 27 — 'ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον' — 'ergazesthe me ten brosin ten apollymenen, alla ten brosin ten menousan eis zoen aionion' - work (in the sense of active activity for one's own benefit) not for the food that perishes (is lost, destroyed), but for the food that abides for eternal life
. A thought similar to the words about heavenly treasures. See, for example, the poem at the link:
https://www.instagram.com/p/C8Iav6ssKOI/
That is, one must build and organise one's activity not around the temporal but around the eternal, around what has significance for eternity.
The passage is omitted where the miraculous feeding of more than 5,000 people with 5 loaves and 2 fish is described. The reading begins with the fact that people witnessed this miracle.
In general the reading shows a certain enigmatic quality of Jesus for people at that time. He arrives secretly in another locality (walking miraculously on the water), and then rather than explaining Himself, He continues His divine preaching.
And for Christ this was a way of transitioning to the sermon about the bread of life, about the Mystery of the Eucharist and Communion.
The Lord turned away from the people's desire to make Him king, for this was not the manner of His ministry for the salvation of people. There is also a lesson here for people.
The salvation of a person does not consist in living a life that is interesting, filled with unusual deeds and events and adventures, achieving success in them — but in the fulfilment of God's will.
God is always interesting, always worthy of attention, always relevant. And therefore even if a person has had no visible adventures in life, but lived it with God (which means they overcame temptations, did good, and so on), then the value of their life consists precisely in drawing near to God — and ultimately in attaining God — that is, in life in God.
It is precisely God who gathers our lives together, into unity
, making them whole. And in moving away from God, a person will find that their integral life is exchanged
, spent
, distributed
for certain events, for a certain collection and sequence that may not even be consistent or whole.
As the Lord says: Whoever does not gather with me scatters
(Luke XI, 23).
As the Lord says in the Synoptic Gospels: Is not the soul more than food, and the body more than clothing?
(Matthew VI, 25).
See also more on this in the fine work at the link:
https://oleksandr-zhabenko.github.io/en/Beauty.html
The manner in which the Lord works miracles, and likewise the manner in which the Mysteries take place, is enigmatic and mysterious — but the Lord does not need our knowledge concerning the mysteries, but our openness to God's actions. The Lord knows better than (all of) us where and how it is necessary to act, and he does so — whilst we need openness to God and to His actions.
The Lord also teaches us to value the eternal more than the temporal.
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/29042023.html
Of the Apostle and Evangelist Mark:
Concerning the readings from the Epistle see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/25042025.html
Mark VI, 8 — 'εἰς ὁδὸν' — 'eis hodon' - into the road; for the journey
. Whither. 'εἰς τὴν ζώνην' - 'eis ten zonen' - into the belt; into the purse (purses were then kept in the belt)
. Whither.
Mark VI, 10 — 'εἰς οἰκίαν' — 'eis oikian' - into a house
. Whither.
Mark VI, 11 — 'εἰς μαρτύριον' — 'eis martyrion' - as a testimony; for a testimony
. The preposition 'eis' here indicates the purpose of the action.
The sending forth of the apostles to preach during the earthly life of Jesus. The apostles had the Holy Spirit at that time beside them
(close to them — that is, God was granting them what was needed, but they themselves were not yet the vessel of the Spirit, did not understand much that they understood later, after Pentecost) (this is visible from the words of Jesus that the Holy Spirit is beside the apostles and will be in them).
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13092023.html
Glory be to Thee, our God, glory be to Thee!