Commentary for (Hebrews III, 5-11, 17-19; Luke XX, 27-44)

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.

Liturgy:
(Hebrews III, 5-11, 17-19)
Hebrews III, 5 — 'ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ' - 'en holo to oiko autou' - in all His house. Where. Here the house of God is called the Church (Old Testament, but with it also New Testament). 'εἰς μαρτύριον' - 'eis martyrion' - for testimony. The preposition 'eis' indicates here the purpose.

Hebrews III, 8 — 'ἐν τῷ παραπικρασμῷ' - 'en to parapikrasmo' - in the provocation; in the irritation. In what, in what state, also when. 'κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ' - 'kata ten hemeran tou peirasmou en te eremo' - according to the example of the day of temptation in the wilderness.

Hebrews III, 9 — 'ἐν δοκιμασίᾳ' - 'en dokimasia' - in testing; with testing. Both variants of translation are possible, the first indicates that the Israelites then wanted God to show more power, in the manner as precisely they wanted, and the second — that this attitude precisely was a challenge to God at that time, when truly God manifested His power.

Hebrews III, 11, 18 — 'ἐν τῇ ὀργῇ μου' - 'en te orge mou' - in My wrath. Here God is anthropomorphically compared with a person who is angry, to which the beginning of the verse indicates. 'εἰς τὴν κατάπαυσίν μου (αὐτοῦ)' - 'eis ten katapausin mou (autou)' - into My (His) rest. Where to. God entered into His rest on the seventh day of creation, blessing the creation, and the Jews always remember this on the Sabbath. Thus the perfection of creation is shown, and that those unfaithful people will not enter there, means that they will not attain perfection, will not fulfil God's design, will not reach the goal, and this means that they perish.

Hebrews III, 17 — 'ἐν τῇ ἐρήμῳ' - 'en te eremo' - in the wilderness. Where.

As a brief explanation regarding the theme of Christ and Moses see at the link regarding the verses Hebrews III, 1-4:
https://oleksandr-zhabenko.github.io/en/commentaries/13092023.html

The Nativity is approaching, the readings also remind about the importance of faith.

As an example is taken that the Jews who did not believe God in the wilderness, could not through this enter into the Land of Promise, although they were going there for 40 years. Similarly with Jesus — but in a higher measure, He must be listened to and He must be believed as the Son of God.

More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18122023.html
https://oleksandr-zhabenko.github.io/en/commentaries/13092023.html

(Luke XX, 27-44)
Luke XX, 33 — 'ἐν τῇ ἀναστάσει' — 'en te anastasei' - in the resurrection.

Luke XX, 35 — 'τῆς ἀναστάσεως τῆς ἐκ νεκρῶν' — 'tes anastaseos tes ek nekron' - of the resurrection, that which from the dead. The preposition 'ek' indicates here from where the transition occurs — from death to life.

Luke XX, 42 — 'ἐν βίβλῳ ψαλμῶν' — 'en biblo psalmon' - in the book of Psalms. 'ἐκ δεξιῶν' - 'ek dexion' - from the right (side). That is at the right hand, this is a common expression.

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/04122023.html

Glory to Thee, our God, glory to Thee!