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:
For the Departed:
More concerning these readings see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21102023.html
Hebrews X, 32 — 'ἐν αἷς' — 'en hais' - in which
. That is, when.
Hebrews X, 38 — 'ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται' — 'ho de dikaios mou ek pisteos zesetai' - my righteous one (proceeding, receiving) from faith will live
. The preposition 'ek' indicates that the impulses and strength to live in a truly righteous person (God's own) originate from their faith. See more concerning these same words at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/06072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28072024.html
'ἐν αὐτῷ' — 'en auto' — in him
. That is, that person will lose God's good pleasure.
The apostle comforts the Hebrew Christians (and in their person all who are similar to them) concerning their past sufferings on account of their faith (their own sufferings, or sufferings in relation to those whom they supported), and encourages them to continue manifesting boldness (courage, freedom, confidence, openness, candour, primarily in words, but in the broad sense, manliness).
The reading during the fast, near its midpoint, serves to encourage and support those who are travelling the path of the fast towards Christ, and also as a call to those who have not yet done so.
The words concerning the short time until the Coming of Christ mean, as with the prophets, both that the time of endurance is temporary whilst the reward is eternal and endless, and also that the most important event — the First Coming — has already taken place, and now the second most important event lies ahead — the Second Coming of Jesus Christ.
The mention of the soul of God
(Hebrews X, 38) is of manifold significance. On the one hand it signifies the human soul of Jesus Christ (which is, incidentally, a direct indication both that Christ had a human soul and that He is the Lord and God), which knows that it is simultaneously also the God's soul, for it belongs to the Hypostasis of the Son of God. On the other hand — if understood not as referring to Christ, then it is an allusion (a parallel, a reference to, a recollection of) the breath of life
, through which the human being became a living soul
, as was read recently from the book of Genesis. In this sense the words mean that even if a righteous person should stand away from the Lord, they will lose the Source of life, God. A third meaning — a parallel with the personal relationship of a husband and wife, a young man and a young woman — the righteous one here is masculine in gender, the soul is feminine, and therefore, just as a wife whose husband leaves (abandons or even betrays) her will have no true delight in him, so too does the Lord regard those who were faithful and then fell away. In general, the words are a quotation from the book of the prophet Habakkuk II, 4.
More concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18032023.html
Mark II, 15 — 'ἐν τῇ οἰκίᾳ αὐτοῦ' — 'en te oikia autou' - in his house (Levi's, Matthew's)
. Where.
The calling of the apostle and evangelist Matthew, who also had another name — Levi. He was the son of Alphaeus, and his brother also became one of the twelve apostles — James the son of Alphaeus (also known as James the Less).
Most commentators consider that Matthew, being a tax collector, that is, a collector of taxes for the occupying Roman authority — an example of a sinner against social relations, against society, who was not loved by his fellow citizens — was longing for something different, and therefore gladly responded to the call of Jesus.
Similarly, those tax collectors who surrounded Jesus were longing for a different life, although perhaps they did not dare to make a radical change and abandon their occupation.
Jesus called the tax collector Matthew to follow him as an apostle, but he called all tax collectors to repentance.
In another place he will say to the Pharisees: Tax collectors and harlots go before you (go ahead of you) into the Kingdom of God, for they repented.
Here it is seen that tax collectors are an example of sins against society, in public life, whilst harlots (in effect prostitutes) are an example of sins against private life — and thus in the words of Jesus sinners of various kinds
are named. Although they were intended as a striking example to admonish the Pharisees in the arrogance of the latter, such a context in no way means that Jesus was justifying their sins.
As an aside, Matthew is one of my beloved saints, whose memory is on the 16th of November.
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18032023.html
Glory be to Thee, our God, glory be to Thee!