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/11052025.html
Liturgy:
Acts IX, 33 — 'ἐξ ἐτῶν ὀκτὼ' — 'ex eton okto' - for eight years
. The preposition 'ek' in its form before the following vowel indicates here the approximate duration of the paralysis.
Acts IX, 36 — 'Ἐν Ἰόππῃ' — 'En Ioppe' - in Joppa
. Where.
Acts IX, 37 — 'ἐν ταῖς ἡμέραις ἐκείναις' — 'en tais hemerais ekeinais' - then in those days; in those days at that time
. Common expression. 'ἐν ὑπερῴῳ' - 'en hyperoo' - in an upper room
. Where.
Acts IX, 38 — 'παρακαλουντες' — 'parakalountes' — entreating
. 'ἐν αὐτῇ' — 'en aute' - in it
. Where.
Acts IX, 39 — 'εἰς τὸ ὑπερῷον' — 'eis to hyperoon' - into the upper room
. Whither.
A continuation of the story of the ministry of the apostle Peter. The healing of Aeneas is consonant with the healing by Christ of the paralytic at Bethesda, about which today's Gospel reading speaks. The second miracle — the raising of the righteous virgin Tabitha, whose feast day is also today in connection with this reading (she is a saint and righteous woman, as is evident from the characterisation given her by the passage).
Peter performs these miracles by the action of the Holy Spirit — that is, it is the Holy Spirit in the name of Jesus Christ through the apostle Peter Who performs these miracles.
One may see a similarity with the raising by the prophet Elijah of a dead young man (though the Old Testament prophet needed to pray several times and prostrate himself upon the body of the young man), as well as the bones of the prophet Elisha — who received the double prophetic gift
of Elijah after him — which raised a dead man through the accidental
(but in reality — by God's will) contact of the bier bearing the dead body with them (the Holy Spirit through the relics of the prophet Elisha accomplished the miracle of the raising of the dead man).
In effect the account shows that Peter became similar in these miracles to the Lord Jesus Himself, of which he had spoken earlier concerning those who truly believe in Him.
It is also important to note that Peter believes that the miracles will be accomplished — that is, he knows
this in the Holy Spirit.
Concerning the faith of God see also the work at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07052023.html
John V, 1 — 'εἰς Ἱεροσόλυμα' — 'eis Hierosolyma' - into Jerusalem
. Whither.
John V, 2 — 'ἐν τοῖς Ἱεροσολύμοις' — 'en tois Hierosolymois' - in Jerusalem
. Where.
John V, 3 — 'ἐν ταύταις' — 'en tautais' - in them
. Where.
John V, 5 — 'τριάκοντα καὶ ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ αὐτοῦ' — 'triakonta kai okto ete en te astheneia autou' - having thirty-eight years in his illness
. The detail here is manifold in meaning — he did not simply have an illness, but thirty-eight years in it — pointing to the richness of his patience, endurance, and courage; possibly also suggesting that each year he gained
something in the illness as an acquisition. His prolonged struggle with infirmity is emphasised (the longest recorded in the pages of the Gospel).
John V, 7 — 'εἰς τὴν κολυμβήθραν' — 'eis ten kalymbethran' - into the pool
. Whither. 'ἐν ᾧ δὲ ἔρχομαι' - 'en ho de erkhomai' - but when I am coming
. When.
John V, 9 — 'ἐν ἐκείνῃ τῇ ἡμέρᾳ' — 'en ekeine te hemera' - on that day; that very day
. When.
John V, 11, 15 — 'υγιη' — 'hygie' — (made, rendered) healed, whole
.
John V, 13 — 'ἐν τῷ τόπῳ' — 'en to topo' - in the place (there)
. Where.
John V, 14 — 'ἐν τῷ ἱερῷ' — 'en to hiero' - in the temple
. Where.
The story of the healing by Jesus Christ of the paralytic on the Sabbath (hence the name of today's Sunday — the Sunday of the Paralytic).
The sick man had been in this condition for 38 years (of all the miracles described in the Gospels, this is the longest recorded duration) — by the standards of that time one may say that this was the greater part of a person's life.
The Lord, having healed him, tells him not to sin any more, so that something worse may not happen to him.
This certainly does not refer to some other illness that would last longer than the one from which the man was healed, for then the total duration of his life would be considerably greater than the average for that time (recall that he was already near the pool as a grown man who had been ill for 38 years — that is, his age was certainly over 50).
Moreover, the Lord does not speak of forgiveness of the man's sins before the healing, but warns him not to sin.
Therefore taking all of this into account, as well as other healings by Jesus, one may think that the man was neither an obvious sinner nor an obvious righteous person. One may notice with what humility he patiently waited his turn year after year — judging by everything, he did not quarrel with those healed who came before him, which shows his reasonableness and patience, and possibly his kindness. One may see his faith in God's action in this place (but there is no visible faith in Jesus Himself before the healing).
The Lord, seeing his patience and humility, bestows healing upon him simply so
. At the same time His goal is to bring the man to faith after the healing, which is why He appears to the healed man after the latter has testified to the fact before the Jews.
Taking all that has been said into account, one may think that the words of Jesus sin no more
are yet another means of salvation for this person — in order to strengthen his now strong faith and testimony concerning Jesus, to establish him in the state of a purity that has been won through suffering.
They also serve as a lesson for all who receive from God unexpected and desired benefactions — the most beloved thanksgiving to God will be purity from sins and a righteous and devout life.
I shall also note that the reading shows that there is meaning in so-called holy places
and pilgrimage to them and to holy sites — but above all there is faith in Christ Himself.
More concerning the readings from the Gospel see at the link and others cited there:
https://oleksandr-zhabenko.github.io/en/commentaries/11052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07052023.html
Of the Venerable Theodosius, Abbot of the Kyiv Caves:
Concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03072025.html
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://oleksandr-zhabenko.github.io/en/commentaries/08022024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/29062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18072024.html
Glory be to Thee, our God, glory be to Thee!