Christ Is Risen!
🌞
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.
Matins:
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13122025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05122023.html
https://oleksandr-zhabenko.github.io/en/commentaries/25062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06042026.html
Liturgy:
Acts IX, 19, 22, 27 — 'ἐν Δαμασκῷ' — 'en Damasko' — in Damascus
. Where.
Acts IX, 20 — 'ἐν ταῖς συναγωγαῖς' — 'en tais synagogais' - in the synagogues
. Where.
Acts IX, 21 — 'οὐχ οὗτός ἐστιν ὁ πορθήσας εἰς Ἱερουσαλὴμ τοὺς ἐπικαλουμένους τὸ ὄνομα τοῦτο' — 'oukh houtos estin ho porthesas eis Hierousalem tous epikaloumenous to onoma touto' - is this not the one who devastated in Jerusalem those who call upon this name?
— that is, the Christians (the name of Christ). The preposition 'eis' indicates here the direction of the action — Saul directed his activity against Christians in Jerusalem, in effect against Jerusalem as a city of Christians
. Possibly there is also a religious-national context here. 'εἰς τοῦτο' - 'eis touto' - for that
. The preposition 'eis' indicates here the purpose of the action. The question of the people in Damascus was evidently different from the possible question of those who lived in Jerusalem, where Saul was known. See more on that at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/01052026.html
Acts IX, 25 — 'ἐν σπυρίδι' — 'en spyridi' - in a woven basket
. In what. From this word comes the name Spyridon.
Acts IX, 26, 28 — 'εἰς Ἱερουσαλὴμ' — 'eis Hierousalem' - into Jerusalem; to Jerusalem
. Whither.
Acts IX, 27 — 'ἐν τῇ ὁδῷ' — 'en te hodo' - on the road; along the way
. Where (when). 'ἐπαρρησιάσατο ἐν τῷ ὀνόματι Ἰησοῦ' - 'eparresiasato en to onomati Iesou' - spoke boldly (openly, freely, confidently) in the name of Jesus; spoke boldly with the name of Jesus
. Both variants are possible. The first indicates that Saul spoke as a Christian, and the second — that he preached as one sent by Jesus.
Acts IX, 28 — 'παρρησιαζόμενος ἐν τῷ ὀνόματι τοῦ κυρίου' — 'parresiazomenos en to onomati tou kyriou' - speaking boldly (openly, freely, confidently) in the name of the Lord; speaking boldly with the name of the Lord
. Analogous to what is in verse 27 — see just above.
Acts IX, 30 — 'εἰς Καισάριαν' — 'eis Kaisarian' - into Caesarea
. Whither. 'εἰς Ταρσόν' - 'eis Tarson' - into Tarsus
. Whither. This is Saul's home city — that is, home
.
The Church was being built, walking in the fear of the Lord and in the comfort (consolation) of the Holy Spirit
. Concerning the fear of the Lord see at the links:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
In general the reading shows the difficult path of Saul's becoming the apostle Paul. But everywhere one can see both God's help and the support of at least some of the faithful.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06052023.html
More concerning the readings from the Gospel see at the link and others cited there:
https://oleksandr-zhabenko.github.io/en/commentaries/10042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08032025.html
Of the Holy Blessed Princes and Passion-Bearers Boris and Gleb, in holy Baptism Roman and David:
The Gospel reading coincides with today's regular reading — see above.
Romans VIII, 28 — 'πάντα συνεργεῖ εἰς ἀγαθόν' — 'panta synergei eis agathon' - all things work together for good (in the end, by their results)
. The preposition 'eis' indicates the direction towards which all circumstances, events, and things are guided. Co-operation is important and indicates that those people are doing good, whilst everything co-operates with them.
Romans VIII, 29 — 'εἰς τὸ εἶναι αὐτὸν' — 'eis to einai auton' - for Him to be; so that He might be
. The preposition 'eis' indicates here the purpose. 'πρωτότοκον ἐν πολλοῖς ἀδελφοῖς' - 'prototokon en pollois adelphois' - the Firstborn among many brothers
. The preposition 'en' here in terms of meaning indicates that Christ is surrounded by brothers by grace, children of God
.
Romans VIII, 34 — 'ἐν δεξιᾷ τοῦ θεοῦ' — 'en dexia tou theou' - at the right hand of God
. That is, in the highest glory.
Romans VIII, 35 — 'ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ' — 'apo tes agapes tou CHristou' - from the love of Christ
. The preposition 'apo' indicates here that it is impossible to separate the faithful from the love of Christ.
Romans VIII, 37 — 'ἐν τούτοις πᾶσιν' — 'en toutois pasin' - in all this
.
Romans VIII, 39 — 'ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν' — 'apo tes agapes tou theou tes en CHristo Iesou to kyrio hemon' - from the love of God, that which is in Christ Jesus our Lord
. The preposition 'apo' is used analogously to verse 35 (see above). It must be noted that among the list ending with nor any other creature (a word formed from 'to build' and always referring to God's creatures (note per Strong's))
, the apostle Paul names in particular time and space. It must be remembered that we know God in connection with his creation, and not independently of it. See more on this at the links:
https://oleksandr-zhabenko.github.io/en/Proof.html
https://gemini.google.com/share/72df8f8f5838
Also in this verse the word 'χωρίσαι' is used, deriving from 'khora', meaning to place a room between
. That is, literally etymologically the phrase means that no creature can place a room between
God's love and the faithful. This may also be understood as meaning that God's love in Christ is… in the same room
as the faithful. God's love is wherever the person is. One may see also a yet deeper parallel in the texts — with marriage and the Kingdom of God as the Wedding of Christ as the Son of God and Bridegroom of the Church. See more at the links:
https://www.instagram.com/oleksandr_zhabenko/p/DVQxVNPjche/?img_index=1
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/22022026.html
https://www.facebook.com/groups/mereza/posts/3984109945220921/
In particular Matthew XIX, 12:
'εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω' — in which contain
is used, deriving from to give place
(a room) — that is, that which gives space for
. Then one may see that when you receive creation from God's love as a manifestation of God's love, and return it to God as a manifestation of love, as a sign of thanksgiving, as an expression of praise, then this is the highest attitude to creation (here in this context what is spoken of is not people and angels but other creation), in view of which see also the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.facebook.com/groups/mereza/?multi_permalinks=4101814996783748
https://www.facebook.com/groups/mereza/posts/4101814996783748/?comment_id=4102585210040060&reply_comment_id=4102686346696613
Romans VIII, 28-29 — foreknew,.. preordained
— that is, God appointed what they are to be and knows that they will truly become such (will be, or are, or have already become — depending on the time being spoken of). Conformed (in form) to the image of the Son of God
— a literal translation. That is, they will have likeness and recognisability through Christ, in Him, from Him and towards Him. See more at the link and others cited there:
https://oleksandr-zhabenko.github.io/en/renewal-of-Peter.html
Romans VIII, 30 — 'προωρισεν' — 'proorisen' — limited beforehand (in the broad sense)
— here in particular what is meant is that God knows all their characteristic features (even the insignificant ones, for He knows everything), He designed that they would be and are to be such, and so on. This does not concern the so-called Calvinist theory of predestination to salvation
. What is spoken of here is:
1) the correspondence of God's design to Jesus Christ as the Prototype, and
2) the correspondence of the calling and the very reality of the existence of such people, who are being conformed to the Son of God according to this divine design.
All are called to this.
Romans VIII, 37 — literally we win a decisive, determining victory, a super-victory, a hyper-victory, an over-victory
.
This is a frequent reading in memory of martyrs and passion-bearers — in it Paul very vividly describes how the faithful overcome everything through God's love in Jesus Christ. The words are very poetic and at the same time profound, and therefore I shall for now limit myself to these comments, which speak of some important moments.
See also at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/01022025.html
Glory be to Thee, our God, glory be to Thee!