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.
Christians of the Western rite have Holy Saturday today.
Liturgy:
Hebrews XIII, 3 — 'αὐτοὶ ὄντες ἐν σώματι' — 'autoi ontes en somati' - being themselves in the body
. What is spoken of is the fact that harm can be done directly to a person in the present life, before the Second Coming of Christ.
Hebrews XIII, 4 — 'τίμιος ὁ γάμος ἐν πᾶσιν' — 'timios ho gamos en pasin' - honourable marriage in all; precious marriage in all
. What is spoken of is values.
Hebrews XIII, 8 — 'εἰς τοὺς αἰῶνας' — 'eis tous aionas' - unto the ages; for ever
. What is spoken of is the fact that this will spread further endlessly, eternally.
Hebrews XII, 28 — concerning the fear of God there are fine works at the links:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Hebrews XIII, 2 — this concerns Abraham and Lot, which we examined earlier.
https://oleksandr-zhabenko.github.io/en/commentaries/26032026.html
https://oleksandr-zhabenko.github.io/en/commentaries/30032023.html
I shall also note that in the original the first two verses of the chapter have the root 'φιλο'. Concerning this love I wrote in detail at the link:
https://www.instagram.com/p/DWMTLk3DYIR/?img_index=1
Hebrews XIII, 3 — the remembrance is not only of those imprisoned in the literal sense, but of all who suffer, because the faithful also in the present life, in comparison with eternity, have various sufferings and difficulties. The text does not imply that the human body is similar to a prison, but that the present life has its sufferings as well as its joys.
Hebrews XIII, 4 — honourable marriage
— that is, special, esteemed, better than beautiful, of singular unique value and so on, unrepeatable, unique. See at the link:
https://oleksandr-zhabenko.github.io/en/Beauty.html
Fornicators and adulterers God will judge
— a parallel to the words of Jesus in the Sermon on the Mount (Matthew V, 27-32; also: XIX, 4-9). Concerning faithfulness in marriage there are fine works at the links:
https://www.instagram.com/p/DV_Kj7Ygn4O/?img_index=1
https://www.instagram.com/oleksandr_zhabenko/p/DVnglGNjSaQ/
https://www.instagram.com/oleksandr_zhabenko/p/DVQxVNPjche/?img_index=1
https://www.instagram.com/oleksandr_zhabenko/p/DVCfQjCAjZp/?img_index=1
https://www.instagram.com/oleksandr_zhabenko/p/DUu8adRDfD0/?img_index=1
https://www.instagram.com/oleksandr_zhabenko/p/DT6fitxAvd9/?img_index=1
Hebrews XIII, 5 — Without love of money in your manner of life be content with those (blessings of life) that are near, that come your way
— for the Lord is near
. For the faithful person the Lord is the Source of constant joy; he may always be praised, glorified, thanked, and sung to. The meaning is not that a person must always be satisfied with what they have (otherwise they would not strive for more and would not develop), but that the Lord is always near, and the blessings of life must be used in their time
, rejoiced in here and now
, when they are near and come one's way
, without becoming attached to their quantity or dependent upon them. For example, if you have tasty food — eat moderately, rejoice, and thank God. Also try to manifest God's love to your neighbours.
The attitude to life must be — bold in the Lord
.
Paul also recalls the instructors and the following of their faith in esteem.
And Christ is always Himself.
More concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08042023.html
John XI, 1 — 'Λάζαρος ἀπὸ Βηθανίας, ἐκ τῆς κώμης τῆς Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς' — 'Lazaros apo Bethanias, ek tes komes tes Marias kai Marthas tes adelphes autes' - Lazarus from Bethany, from the village of Mary and Martha her sister
. The preposition 'apo' indicates here that Lazarus had encountered Jesus not in Bethany but had been travelling to Him; the preposition 'ek' indicates that he was from the village of Mary and Martha by origin. This village is considered to have been Bethany itself.
John XI, 6 — 'ἐν ᾧ' — 'en ho' - in which; where
.
John XI, 7 — 'εἰς τὴν Ἰουδαίαν' — 'eis ten Ioudaian' - into Judaea
. That is, whither.
John XI, 9 — 'ἐν τῇ ἡμέρᾳ' — 'en te hemera' - by day
. That is, when. Common expression.
John XI, 10 — 'ἐν τῇ νυκτί' — 'en te nykti' - by night
. That is, when. Common expression. 'ἐν αὐτῷ' - 'en auto' - in him
.
John XI, 17 — 'ἐν τῷ μνημείῳ' — 'en te mnemeio' - in the tomb
.
John XI, 18 — 'ὡς ἀπὸ σταδίων δεκαπέντε' — 'hos apo stadion dekapente' - about fifteen stadia away
. The preposition 'apo' indicates here an approximate distance.
John XI, 19 — 'πολλοὶ δὲ ἐκ τῶν Ἰουδαίων' — 'polloi de ek ton Ioudaion' - but many of the Jews
. The preposition 'ek' indicates here that these Jews were Hebrews, and also that they represented to a certain degree the general attitude of the Jews towards Lazarus and his sisters — they were loved.
John XI, 20 — 'ἐν τῷ οἴκῳ' — 'en to oiko' - in the house; at home
.
John XI, 24 — 'ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ' — 'anastesetai en te anastasei en te eskhate hemera' - he will rise in the resurrection of the last day
. That is, at the time of the general resurrection of the dead. ChatGPT explains that the future medio-passive form of the verb will rise
indicates that he will become a participant in the action of the resurrection, which God will accomplish. That is, he will rise not of himself, but as a participant in God's action concerning the resurrection of the dead.
John XI, 25 — 'ὁ πιστεύων εἰς ἐμὲ' — 'ho pisteuon eis eme' - the one who believes in me
. The preposition 'eis' indicates here that faith is a movement towards a goal — here towards Christ. To believe in Him is a movement towards Him, a movement of faith whose goal and final point is Christ. A pointer to divinisation.
John XI, 26 — 'πιστεύων εἰς ἐμὲ' — 'pisteuon eis eme' - believes in me
. See verse 25. 'εἰς τὸν αἰῶνα' - 'eis ton aiona' - unto the age; for ever
. Common expression.
John XI, 27 — 'σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ ὁ εἰς τὸν κόσμον ἐρχόμενος' — 'sy ei ho CHristos ho hyios tou theou ho eis ton kosmon erkhomenos' - You are the Christ, the Son of God, Who is coming into the world
. That is, coming whither. The use of the present tense indicates that Martha had not fully grasped that Christ had already come and was speaking with her. That is, this is an expression of the expectation of the Jews for the coming of the Messiah, of Christ, but at the same time also an expression of the fact that Christ is accomplishing His ministry gradually.
John XI, 30 — 'εἰς τὴν κώμην' — 'eis ten komen' - into the settlement; into the village
. Whither. 'ἐν τῷ τόπῳ' - 'en to topo' - in the place
. Where.
John XI, 31, 38 — 'ἐν τῇ οἰκίᾳ' — 'en te oikia' - in the house
. 'εἰς τὸ μνημεῖον' - 'eis to mnemeion' - to the tomb
. That is, whither.
John XI, 37 — 'τινὲς δὲ ἐξ αὐτῶν' — 'tines de ex auton' - but some of them
. The preposition 'ek' in its form before the following vowel indicates here that this was the general sentiment among the Jews who had come, but not all of them ventured to express it.
John XI, 38 — 'ἐμβριμώμενος' — 'embrimomenos' - was angered; expressed displeasure; groaned deeply
- from 'ἐμβριμάομαι' - 'embrimaomai' - to be angered; to express displeasure; to groan deeply
. The Ukrainian translation gives was moved to pity
, but it seems that the feelings of Jesus were ambivalent — simultaneously provoked by the lack of understanding and unbelief of the people, and by His compassion and co-suffering, His mercy and love. Those around Him expressed unbelief in Him as God; only a few, such as Martha and Mary, expressed an imperfect faith. One cannot say that feelings overwhelmed
Him, but here is a vivid example of human and divine feelings in Christ. 'ἐν ἑαυτῷ' - 'en heauto' - in Himself
.
John XI, 45 — 'Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων' — 'Polloi oun ek ton Ioudaion' - Then (as a consequence) many of the Jews
. The preposition 'ek' indicates here that these Jews expressed through this the general attitude of the participants and witnesses of the events. 'ἐπίστευσαν εἰς αὐτόν' - 'episteusan eis auton' - believed in Him
. See the comment on verse 25 above.
The reading is long and rich in various details; if one were to dwell on them in detail, then as John the Theologian writes in another place — the world itself could not contain the books that would be written
(John XXI, 25).
Therefore I shall comment only briefly and in order on certain important details.
Lazarus, Martha, and Mary — close friends of Jesus. Among my beloved saints.
Concerning what is known about Mary. There were many Marys (besides the Mother of God — at least Mary Magdalene, my beloved saint; Mary, the sister of Lazarus, who is read about here; Mary of James — all of whom are myrrh-bearing women), and John specifies which Mary is meant. His readers (John's disciples) know about her or even know her personally.
Twelve hours in the day — the spring equinox (an indirect pointer to the date of the event). In the image of light and walking, Jesus speaks of the constant struggle between good and evil. And He teaches boldness in goodness.
Notable is the esteem shown by the Jews for the family of Lazarus. This too testifies to their devoutness.
More concerning the readings see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/08042023.html
Glory be to Thee, our God, glory be to Thee!