Commentary for (John XX, 19-31; Hebrews IX, 11-14; Mark X, 32-45; Galatians III, 23-29; Luke VII, 36-50)

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.

Matins:
(John XX, 19-31)
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/12052024.html

Liturgy:
(Hebrews IX, 11-14)
More concerning the readings see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03022026.html
https://www.instagram.com/oleksandr_zhabenko/p/DT6fitxAvd9/?img_index=1
https://oleksandr-zhabenko.github.io/en/commentaries/02042023.html

(Mark X, 32-45)
Mark X, 32, 33 — 'ἐν τῇ ὁδῷ' — 'en te hodo' - on the way; along the way. Where and when. 'εἰς Ἱεροσόλυμα' - 'eis Hierosolyma' - into Jerusalem. Whither.

Mark X, 37, 40 — 'ἐκ δεξιῶν' — 'ek dexion' - at the right hand; on the right side. 'ἐξ ἀριστερῶν' - 'ex aristeron' - on the left side. Whence and where. Common expressions. 'ἐν τῇ δόξῃ σου' - 'en te doxe sou' - in your glory.

Mark X, 40 — 'ἐξ εὐωνύμων' — 'ex euonymon' - on the left side. Whence and where. Common expression.

Mark X, 43 — 'ἐν ὑμῖν' — 'en hymin' - among you; in your midst. Where.

I shall add that in the verses Mark X, 43-44, will be stands in the form of the future middle voice. Many scholars consider that this voice may indicate a greater involvement in the action than simply the active voice, and may also signify a reflexive action directed towards oneself (in Ukrainian this is often the suffix -ся). Google Gemini confirms this, but adds that earlier scholars noted that to be is a deponent verb which simply has no active form in the future tense (and was therefore considered to add nothing to the meaning of the expression), but modern scholars (such as Carl Conrad or Jonathan Pennington) call for abandoning the term 'deponent verbs'. They maintain that the Greeks did not choose forms at random. If the verb 'to be' in the future tense exists only in the middle voice, this means that for the Greek mind the very existence or becoming someone in the future is inseparably linked with inner involvement. Therefore I am now inclined to think that the form emphasises the thought at the link below, in the sense that the person will make themselves a servant or a slave. The desire for primacy and superiority, if a person yields to it, draws the person into a state where they begin to serve or even likens them to slaves. If a person wishes to be foremost among Christians — they will need to work more in the service into which they have thus drawn themselves. And at the same time, the very dialogue with the disciples James and John shows that even this will not be sufficient if the desire exceeds God's will.

More concerning the reading see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/07082025.html

I shall also recall the words of Christ of the same content in another place. I am among you as one who serves (Luke XXII, 27). Christ did not take part in the disputes of the disciples as to which of them was the greatest, even though as Teacher and Lord He could have said plainly to all: The greatest among you is I! But instead He does not make use of His significance, weight, and authority, but conducts Himself humbly, as a servant. Christ did not help the apostles to determine among themselves which of them was the greatest, and did not take sides in such a dispute — instead He gave the example of humility and the teaching concerning it. See more details at the link above.

Also important truths concerning humility and conduct, in particular on questions of marriage and sport, see at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

Concerning the reading from the Gospel, today I wish to draw additional attention to the connection and logic of forgiveness and love.

Christ, speaking of the forgiveness and love of debtors in the brief parable, shows that forgiveness as it were permits love, opens the door to it. And then He says: Her many sins have been forgiven…. When did this forgiveness take place? Saint Basil the Great says that God sent His Son into the world having previously forgiven the sins of all (otherwise salvation would have been impossible). Here is how Google Gemini confirms this.

This thought is contained in the ascetic works of Saint Basil the Great, namely in the work 'Rules Briefly Set Forth in Questions and Answers' (Regulae brevius tractatae), Question 12.

Here is a detailed analysis of this citation and how it brilliantly illuminates Christ's words concerning the woman who 'loved much'.
In Rule 12, Basil is asked a very practical question:
'How does the soul know beyond doubt that God has forgiven their sins?'

The saint answers as follows (the translation is adapted to contemporary theological usage): 'If they see in themself the disposition of the one who said: I have hated and rejected falsehood (Ps. 118:163): because God, having sent His Only-Begotten Son for the forgiveness of our sins, from His own side previously forgave the sins of all.'

Here there is a fundamental concept: 'from His own side previously' (objective salvation). God did not wait for humanity to put an end to its sins before sending Christ. The very event of the Incarnation and the Sacrifice already contains within itself an advance of total forgiveness for the whole world. Salvation is not an agreement where we pay first and God forgives. It is a Gift which already lies before us.

And further Google Gemini adds:

Why then does verse 47 say: 'Her sins are forgiven… because (Gk. ὅτι — hoti) she loved much'?

In ancient Greek the conjunction ὅτι may indicate not only the cause of an action, but also the proof (testimony) that the action has already taken place. In modern linguistics this is called the 'epexegetic' (explanatory) use. The correct theological translation of this sentence should read: 'Her many sins are forgiven [already, in advance], and the proof of this is that she showed such great love. But the one to whom little is forgiven loves little.'

Her tears, the myrrh, and the kisses of Christ's feet were not 'earning' salvation. She felt with her heart precisely what Basil the Great writes: God had already 'from His own side previously' forgiven everything. This immense burden fell away, and into the emptiness that was formed an unbounded love and gratitude poured in. Simon the Pharisee did not feel the need for such a universal forgiveness, and therefore his love was cold.

Concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09102023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20062023.html

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