Commentary for (John X, 1-9; 1 Peter III, 10-22; Mark XII, 18-27; Hebrews VII, 26-VIII, 2; John X, 9-16)

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.

Matins:
(John X, 1-9)
For the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/28072023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

Liturgy:
(1 Peter III, 10-22)
1 Peter III, 10, 11 — 'ἀπὸ κακοῦ' — 'apo kakou' - from evil. The preposition 'apo' indicates that one needs to guard oneself entirely, completely.

1 Peter III, 12 — 'ὦτα αὐτοῦ εἰς δέησιν αὐτῶν' — 'ota autou eis deesin auton' - His ears unto their (diligent) prayer. Prayer in the singular, which indicates that the righteous have unity in prayer.

1 Peter III, 15 — 'ἐν ταῖς καρδίαις ὑμῶν' — 'en tais kardiais hymon' - in your hearts. 'περὶ τῆς ἐν ὑμῖν ἐλπίδος' - 'peri tes en hymin elpidos' - concerning the hope that is in you.

1 Peter III, 16 — 'ἐν ᾧ' — 'en ho' - in what; with what. 'ἐν Χριστῷ' - 'en CHristo' - in Christ.

1 Peter III, 17 — For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing, — literally for it is better, doing good (co-creating with God), if God's will so desires, to suffer, than doing evil (creating evil). God's will desires — that is, God permits those sufferings. The Apostle does not say to seek sufferings, but to do (co-create with God) good. It is better to suffer, doing good, than doing evil. For then the person is likened to Christ. And if they suffer, doing evil, then these sufferings do not lead to glory, but might contribute to repentance. God's will can both desire for us to overcome suffering (therefore, for example, the Lord heals and teaches us not to neglect the work of physicians and the gifts of healing), at the same time God's will can also be called God's permission (allowance), that sufferings occur, and then God's will is for us to be patient, doing good. The sufferings themselves are a consequence of sin, in the Kingdom of God there will not be them. See also by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/30062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/26102023.html

1 Peter III, 19 — 'ἐν ᾧ' — 'en ho' - in Whom; with Whom. Both variants of translation are possible, the first indicates that Christ preached, being filled with the Holy Spirit, and the second — that the Spirit co-worked with Christ in that preaching. One needs to remember that God is omnipresent, therefore He was also in Hades, when Christ descended there, and also that the Holy Spirit as also the Father never abandoned the Son, for the Trinity is indivisible. But if before the Descent of Christ to Hades God was there present, but was not a participant, then in the Descent God was there as a Participant in the waiting of the faithful and their Deliverer, and in the Resurrection — as the Victor. 'ἐν φυλακῇ' - 'en phylake' - in prison. Where.

1 Peter III, 20 — 'ἐν ἡμέραις Νῶε' — 'en hemerais Noe' - in the days of Noah. 'εἰς ἣν' - 'eis hen' - in it; (having entered) into it. More precise by meaning is the second variant, although the word having entered is not in the text.

1 Peter III, 21 — it is correct to translate the petition, enquiry of a good conscience, and not the promise, pledge (by the person) of a good conscience. A well-known place, concerning which nevertheless there exists disagreement. 'εἰς θεόν' — 'eis theon' - (directed) to God. The preposition 'eis' indicates the directedness to God.

1 Peter III, 22 — 'ἐν δεξιᾷ θεοῦ' — 'en dexia theou' - at the right hand of God. 'εἰς οὐρανόν' - 'eis ouranon' - into heaven.

Concerning the preaching of Christ to the spirits — a little-understood and enigmatic place. There are different versions concerning it, in particular that Christ preached in particular to those who perished in the times of the flood and Noah.

Concerning Noah and the flood see in particular by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26122025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26012024.html
https://oleksandr-zhabenko.github.io/en/commentaries/13032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/17032023.html

More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/20022024.html
https://oleksandr-zhabenko.github.io/en/commentaries/31012023.html

(Mark XII, 18-27)
Mark XII, 23 — 'ἐν τῇ ἀναστάσει' — 'en te anastasei' - in the resurrection. That is, after the general resurrection of the dead.

Mark XII, 25 — 'ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν' — 'hotan gar ek nekron anastosin' - for when from the dead they shall rise. The preposition 'ek' indicates that from whence the transition occurs — from the dead to the living. 'ἐν τοῖς οὐρανοῖς' - 'en tois ouranois' - in the heavens. Where.

Mark XII, 26 — 'ἐν τῇ βίβλῳ Μωϋσέως' — 'en te biblo Mouseos' - in the book of Moses. Where.

More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/20022024.html

Of the Holy Hierarch John Chrysostom, Archbishop of Constantinople:
(Hebrews VII, 26-VIII, 2; John X, 9-16)
For the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/31122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24052023.html

For the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

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