Commentary for (1 Peter IV, 12-V, 5; Mark XII, 38-44; 2 Peter I, 1-10; Mark XIII, 1-8 ; Hebrews IV, 14-V, 6; Mark IX, 33-41)

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.

Since tomorrow is a great feast on a weekday, tomorrow's ordinary readings are transferred to today. I present in turn.

Liturgy:
(1 Peter IV, 12-V, 5)
1 Peter IV, 12 — 'ἐν ὑμῖν' — 'en hymin' - amongst you.

1 Peter IV, 13 — 'ἐν τῇ ἀποκαλύψει τῆς δόξης' — 'en te apokalypsei tes doxes' - in the revelation of glory. That when God's glory is revealed, the faithful might appear in it as its participants. See also parallel places in the Apostle Paul:
https://oleksandr-zhabenko.github.io/en/commentaries/07112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04012026.html
And also in the Apostle James:
https://oleksandr-zhabenko.github.io/en/commentaries/07012026.html

1 Peter IV, 14 — 'ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ' — 'oneidizesthe en onomati CHristou' - are reproached in the name of Christ. That is, they reproach as bearers of the name of Christians, disciples of Christ, they reproach not for deeds, words or works, but for the very name, belonging to Christians.

1 Peter IV, 16 — 'ἐν τῷ ὀνόματι τούτῳ' — 'en to onomati touto' - in this name; with this name. Both variants of translation are possible. See also the comment above.

1 Peter IV, 17 — 'ἀπὸ τοῦ οἴκου τοῦ θεοῦ' — 'apo tou oikou tou theou' - from the house of God. The preposition 'apo' indicates the beginning of reckoning for judgment — from where to begin. 'πρῶτον ἀφ' ἡμῶν' - 'proton aph hemon' - first from us. The preposition 'apo' in its form before the following 'hemon' indicates again the beginning of reckoning.

1 Peter IV, 19 — 'ἐν ἀγαθοποιΐᾳ' — 'en agathopoiia' - in well-doing; in doing good (in the result, by results, in general).

1 Peter V, 1, 2 — 'ἐν ὑμῖν' — 'en hymin' - amongst you.

Further follow instructions to pastors and the faithful in view of God's judgment.

More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22022024.html

(Mark XII, 38-44)
Mark XII, 38 — 'ἐν τῇ διδαχῇ' — 'en te didakhe' - in the teaching; in the doctrine. 'βλέπετε ἀπὸ τῶν γραμματέων' - 'blepete apo ton grammateon' - beware of the scribes. The preposition 'apo' indicates that one needs to beware. 'ἐν στολαῖς' - 'en stolais' - in long robes. 'ἐν ταῖς ἀγοραῖς' - 'en tais agorais' - in the places for trade and assemblies.

Mark XII, 39 — 'πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις' — 'protokathedrias en tais synagogais kai protoklysias en tais deipnois' - the first seats in the synagogues and the first places at the dinners-banquets.

Mark XII, 41, 43 — 'εἰς τὸ γαζοφυλάκιον' — 'eis to gazophylakion' - into the treasury.

Mark XII, 44 — 'ἐκ τοῦ περισσεύοντος' — 'ek tou perisseuontos' - from that which overflows. 'ἐκ τῆς ὑστερήσεως' - 'ek tes hystereseos' - from poverty; from need. The preposition 'ek' in both cases indicates from whence the gift is taken — whether from abundance, or that which the person themselves needs.

Concerning the gift of the widow — the Lord looks upon the heart, the giving by the person of something to God begins from the heart and ought always to be in connection with the heart. The commandment of love for God begins: You shall love the Lord your God with all your heart…. If the person — here the poor widow — ventured cordially from love to give to God even also a small gift by the measure of value by force of her poverty, then the heart is more precious to God. He does not need money and offerings, but desires to live in the hearts of people, and better said, desires that people live in God, in love.

More about the reading from the Gospel, see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/06022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22022024.html

(2 Peter I, 1-10)
2 Peter I, 1, 2, 3, 4, 8 — 'τοῖς ἰσότιμον ἡμῖν' — 'tois isotimon hemin' - of equal honour with us, that is, the faith of the faithful has the same honour as also the faith of the Apostle Peter, the faith of the apostles, being the common faith of the faithful. Hence also the understanding of such a word as apostolic faith, to the obtaining of which all are called. At the same time it is not spoken about equal honour with the apostles of the faithful themselves, but about the equal honour of their apostolic faith, about the common faith with the apostles.

2 Peter I, 1 — 'ἐν δικαιοσύνῃ' — 'en dikaiosyne' - in righteousness; with righteousness. Rather the second variant of translation, since without God's righteousness there would not be deliverance and salvation.

2 Peter I, 2 — 'ἐν ἐπιγνώσει' — 'en epignosei' - in knowledge; with knowledge. Both variants of translation are possible.

2 Peter I, 4 — 'τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς' — 'tes en to kosmo en epithymia phthoras' - that which is in the world in the lust of corruption.

2 Peter I, 5 — 'ἐν τῇ πίστει' — 'en te pistei' - in the faith; with the faith. Here and further in the list both variants of translation are possible. 'ἐν δὲ τῇ ἀρετῇ' - 'en de te arete' - in the virtue; with the virtue.

2 Peter I, 6 — 'ἐν δὲ τῇ γνώσει' — 'en de te gnosei' - in the knowledge; with the knowledge. 'ἐν δὲ τῇ ἐγκρατείᾳ' - 'en de te engrateia' - in the self-control; with the self-control. 'ἐν δὲ τῇ ὑπομονῇ' - 'en de te hypomone' - in the long-suffering (patient endurance); with the long-suffering.

2 Peter I, 7 — 'ἐν δὲ τῇ εὐσεβείᾳ' — 'en de te eusebeia' - in the godliness (piety); with the godliness (piety). 'ἐν δὲ τῇ φιλαδελφίᾳ' - 'en de te philadelphia' - in the brotherly love; with the brotherly love.

2 Peter I, 8 — 'εἰς τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ' — 'eis ten tou kyriou hemon Iesou CHristou' - concerning that which (belongs to, concerns) our Lord Jesus Christ.

God and the Lord Jesus Christ — it is meant the Father and the Son. By God in the overwhelming majority of New Testament texts is called namely the Father. Nevertheless, Peter believed in the Trinity.

2 Peter I, 4 — partakers of the divine nature — that is, partakers of grace, children of God by grace.

2 Peter I, 5-7 — it is described what the Christian way of life is. The order can say much, let us look more attentively:

1) faith — Christian life begins with faith, trust in God, one needs to begin to trust God, but also to be able to trust people, to be sufficiently open. This gives the possibility to manifest —

2) virtues — here predominantly — to do good — one needs to begin (continue) to do (create) good on the basis of faith. Then, acting reasonably, prudently, the person

3) knows — God, God's mercy, strength and love, themselves, other people. This knowledge teaches them modesty and humility, they see weakness, at the same time continue to create — and this vision, full awareness, knowledge gives birth to the ability to control themselves, that is

4) temperance — which allows to overcome many sins, which also teaches in the world

5) patience — endurance in hope to attain that promised by God, which yet more directs and raises the person to God, to true

6) godliness — which fills the person, guards from sins and leads to love — through

7) brotherly love — that is, deep warm relations with neighbours in Christ, which develops true

8) love. And this last is the summit of all, for it contains in itself all.

And then, the person will not remain unfruitful, their life will be full, and the hope of happy eternity — certain. The person in this case will not fall into sins and temptations, which can happen to them in other cases.

More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23022024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03022023.html

(Mark XIII, 1-8 )
Mark XIII, 1 — 'ἐκ τοῦ ἱεροῦ' — 'ek tou hierou' - from the temple. The preposition 'ek' indicates from whence Jesus then went out.

Mark XIII, 3 — 'εἰς τὸ ὄρος τῶν ἐλαιῶν' — 'eis to oros ton elaion' - unto the Mount of Olives. Here the preposition 'eis' indicates that the Lord then ascended this mountain.

The reading of the Gospel today is dedicated to the prophecy of Jesus about the destruction of the Jerusalem temple (came to pass exactly in 70 AD), also about the signs of the approach of the end of the world. I wrote more about that earlier, concerning the Gospel according to Luke. See:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

Also I shall note that amongst the closer disciples of Jesus here is mentioned the brother of Peter, Andrew the First-Called.

More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23022024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03022023.html

Of the Holy Hieromartyr Ignatius the God-Bearer:
(Hebrews IV, 14-V, 6; Mark IX, 33-41)
More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20122025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/07042024.html

More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20122025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07082025.html

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