Commentary for (Luke XXIV, 36-53; Hebrews I, 10–II, 3; Mark II, 1-12; Hebrews VII, 26–VIII, 2; John X, 9-16; Galatians V, 22

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.

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.

Liturgy:
(Hebrews I, 10–II, 3)
Hebrews I, 13 — 'ἐκ δεξιῶν' — 'ek dexion' - at the right hand; on the right side. Common expression, indicating the place of highest honour.

Hebrews I, 14 — 'εἰς διακονίαν ἀποστελλόμενα' — 'eis diakonian apostellomena' - sent forth for ministry (note: according to Strong). 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' here with the genitive case indicates the passive voice of the participle that which was proclaimed (answering the question: by whom?). 'εἰς ἡμᾶς' - 'eis hemas' - in us; so as to spread among us; for us. Various translations are possible, each complementing the others.

Paul addresses people who thought in terms of the mutability of the world. But one may also say in general terms that God differs essentially from all that is created — in whatever respect we might consider it, He is essentially Other than all that is known to us from creation. This thought is the foundation of what is called apophatic theology, when instead of seeking analogies for the divine among and within creation, people consciously contemplate the depth of the differences by which creation differs from God and He from creation. This line of thought, nonetheless, neither denies God's love for creation, nor His care, nor the fact that God knows creation and all things perfectly, nor does it deny that he reveals truth, including truth about Himself, in human words and generally — to people (to rational creation). This line of thought is called cataphatic theology and exists alongside the apophatic.

More reflections on this theme, and also how they are connected with people's seeking of God, see in fine works at the links:
https://oleksandr-zhabenko.github.io/en/Proof.html
https://oleksandr-zhabenko.github.io/en/On-cognition.html
https://sites.google.com/view/rozdumy23/home/isnuvanna-piznaemo-virou
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
and others cited there.

And further follows the logical thought that if even the actions and words of creation which the Lord sends for ministry (the holy angels) are of great significance, then all the more so is the Lord himself.

More concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24122025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12032023.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

(Mark II, 1-12)
Mark II, 1 — 'εἰς Καφαρναοὺμ' — 'eis Kapharnaoum' - into Capernaum. Whither. 'ἐν οἴκῳ' - 'en oiko' - in a house. Where.

Mark II, 3 — 'αἰρόμενον ὑπὸ τεσσάρων' — 'airomenon hypo tessaron' - was carried by four (note: according to Strong). The preposition 'hypo' here with the genitive case indicates that this is the passive voice of the participle was carried, or also that these four men served to bring this paralysed man to Jesus.

Mark II, 6, 8 — 'ἐν ταῖς καρδίαις' — 'en tais kardiais' - in their hearts.

Mark II, 8 — 'ἐν ἑαυτοῖς' — 'en heautois' - within themselves. Where.

Mark II, 11 — 'εἰς τὸν οἶκόν' — 'eis ton oikon' - into the house. That is, whither.

Concerning the healing of the paralysed man on account of the faith of those who cared for him. Most often in Scripture we see that the Lord heals and forgives sins to a person on account of their OWN faith, yet here we see that He does the same on account of the faith of OTHERS, who are in a sense intercessors for this person. Another vivid example (connected, incidentally, with the question of the Baptism of infants) is the example of Moses and his parents, of which it is spoken in the Epistle to the Hebrews, see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/21122025.html

In this it is seen that it makes sense to ask God, Christ, for mercy even upon people who do not themselves ask for it. The paralytic did not turn to Jesus, but neither did he resist being brought to Him. That is, what is spoken of is not someone who struggles against God: the paralytic was not opposed to Christ or to his friends, but there is no indication that he believed in Jesus or that He would heal him.

Also concerning the forgiveness of sins, which here reveals the divine dignity of Jesus, there are fine thoughts at the link, in the reflections on the parable of the Last Judgement. See at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/19022023.html

In the Gospel it is not spoken of the Lord showing mercy also to the friends of the paralytic, who manifested faith. But this may be understood from the fact that He fulfilled this faith, that He granted more than they had expected by forgiving sins, that He saw their faith, meaning it was truly a joy to God Himself. God rejoices when people manifest love in such a manner.

And what is important, the Lord is not ashamed to manifest His mercy openly, even though (some) people were troubled by it. And we too need not be ashamed to manifest faith, love, and other virtues, even when someone may be concerned on that account.

More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12032023.html

Of Saint Gregory Palamas, Archbishop of Thessalonica:
(Hebrews VII, 26–VIII, 2; John X, 9-16)
Concerning the readings from the Epistle see at 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

Concerning the readings from the Gospel see at 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/

Of the Venerable Fathers of the Kyiv Caves:
(Galatians V, 22–VI, 2; Luke VI, 17-23)
Concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

Concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html

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