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.
Liturgy:
Acts X, 22 — 'μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων' — 'martyroumenos te hypo holou tou ethnous ton Ioudaion' - attested by the whole Jewish people
. The preposition 'hypo' here with the genitive case indicates the passive voice of the participle attested
. What is meant is that he has a good reputation among all the people. 'ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου' - 'ekhrematisthe hypo angelou hagiou' - forewarned (that is, instructed about what would follow) by a holy angel
. Analogous to the preceding — indicates the passive voice of the participle forewarned
. 'εἰς τὸν οἶκον αὐτοῦ' - 'eis ton oikon autou' - into his house
. Whither. 'ἀκοῦσαι ῥήματα παρὰ σοῦ' - 'akousai remata para sou' - to hear words from beside you
. The preposition 'para' here with the genitive case. This construction is used concerning the procession of the Holy Spirit from the Father and concerning the human nature of Jesus Christ. See more in detail at the links:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
Here this indicates that Peter will speak from the Holy Spirit concerning the Incarnation and Christ.
Acts X, 23 — 'τινες τῶν ἀδελφῶν τῶν ἀπὸ Ἰόππης' — 'tines ton adelphon ton apo Ioppes' - some of the brothers from Joppa
. The preposition 'apo' indicates here that those brothers (that is, the faithful Christians) entirely and completely left Joppa. What is spoken of is the fact that they subsequently, already after those events, left Joppa to preach Christ — which was known to Luke, the author of the Acts of the Holy Apostles. Possibly it was from them that he learned more details of the story.
Acts X, 24 — 'εἰς τὴν Καισάριαν' — 'eis ten Kaisarian' - into Caesarea
. Whither.
Acts X, 30 — 'ἀπὸ τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας' — 'apo tetartes hemeras mekhri tautes tes horas' - exactly four days ago until this very hour
. Google Gemini Pro explains the details of why precisely this meaning and translation is correct:
In biblical studies and exegesis the correct and generally accepted reading is precisely the second variant: 'four days ago (at this same time)' or 'from the fourth day counting backwards'.
Here is why the hypothesis about Wednesday is rejected and the variant 'four days ago' is confirmed by the facts:
1. The inclusive method of counting
In antiquity (in both Greek and Jewish cultures) an inclusive method of counting time was used. This means that the count began with the current day as the first.
Today — day 1.
Yesterday — day 2.
The day before yesterday — day 3.
The day before that — day 4 (τετάρτη ἡμέρα).
The phrase idiomatically means 'exactly four days ago at this same hour'. Cornelius emphasises the precise coincidence in time.
2. The internal chronology of chapter 10 of Acts
The text of the chapter itself mathematically confirms that exactly four days had passed from the moment of Cornelius's vision to his meeting with Peter:
Day 1: Cornelius sees the angel at about the ninth hour (Acts 10:3) and immediately sends messengers to Joppa (Acts 10:7-8).
Day 2: The messengers are on the road. At about the sixth hour Peter sees his vision on the rooftop, after which the messengers arrive and stay the night (Acts 10:9-23).
Day 3: Peter sets out together with the messengers from Joppa (Acts 10:23).
Day 4: They arrive at Caesarea (Acts 10:24). Cornelius says to Peter: 'Four days ago, until this very hour…'.
'ἐν τῷ οἴκῳ μου' — 'en to oiko mou' - in my house
. Where. 'ἐν ἐσθῆτι λαμπρᾷ' - 'en estheti lampra' - in shining clothing; in glistening clothing
.
Acts X, 32 — 'εἰς Ἰόππην' — 'eis Ioppen' - into Joppa
. Whither. 'ἐν οἰκίᾳ Σίμωνος βυρσέως παρὰ θάλασσαν' - 'en oikia Simonos byrseos para thalassan' - in the house of Simon the tanner to the proximity with the sea
. The preposition 'para' here with the accusative indicates that that house is situated on the way to the sea, near the shore.
Acts X, 33 — 'πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου' — 'panta ta prostetagmena soi hypo tou kyriou' - all the things commanded (ordered, directed, disposed as by a leader) to you by the Lord
. The preposition 'hypo' here with the genitive case indicates the passive voice of the participle commanded
(here a translation through a noun in the plural is grammatically fuller, to convey that plurality). The commandments of the Lord here are in the plural — that is, what is meant is not something singular but concerns the manner of actions and of life — what is spoken of is a change of life in general.
An important lesson for all is the modesty and openness of Peter, and also his testimony that one cannot regard people as unclean
or profane
(Acts X, 28). More on this and its context see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/04052026.html
Two important points must be seen here regarding the faith and life of Christians. The apostle Peter is invited by a Gentile who fears God
and shows mercy to the people. A similar story from the Gospel is recalled, where Christ praised the faith of the centurion (and also his humility, since we would tend to see this more as a manifestation of humility than of faith). In order to preach to a Gentile, one needed to begin association with them — including possibly sharing a meal where unclean animals according to the Law of Moses might be served. To begin the association and then say No, I will not eat this! You eat unclean animals, but I will not
— it was precisely such a situation that the Jews sought to avoid. The apostle Paul, continuing the theme, says that there is nothing unclean in itself, except that whoever considers something unclean
— and continues that what is spoken of is the defilement of conscience
(Romans XIV and others). The prohibition of the Law concerning uncleanness has an educative character — to learn to fulfil God's will without troubling anyone's conscience. The Lord can mark something
as unclean, set something apart — and people can and must (with God's help and participation) find a way of observing God's will without troubling the consciences of other people, without causing them to fall in spirit or to suffer, and so on. It was difficult for the Jews to do this, because Christ had not yet come. But since Christ appeared and gave the Holy Spirit to the faithful — above all to the apostles, including Peter — the way simply had to be found and revealed.
Another general lesson here is the following. Whatever a person's experience of life with God and with people, one must not create obstacles for another person to gain their own experience — including through the first person mentioned and their participation. The apostle Peter will later write: Always be ready to give an answer to everyone with gentleness about your Hope
(1 Peter III, 15).
It is also worth noting the friendliness of Cornelius to others, his expression of respect and hospitality, and his accuracy in conveying the essence of the matter. All of this is worthy of praise.
In general the reading is rich in details concerning the behaviour of both those who preach and those who listen.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09052023.html
John VII, 1, 9 — 'ἐν τῇ Γαλιλαίᾳ' — 'en te Galilaia' - in Galilee
. Where. 'ἐν τῇ Ἰουδαίᾳ' - 'en te Ioudaia' - in Judaea
. Where.
John VII, 3 — 'εἰς τὴν Ἰουδαίαν' — 'eis ten Ioudaian' - into Judaea
. Whither.
John VII, 4, 10 — 'ἐν κρυπτῷ' — 'en krypto' - in secret
. Common expression. 'ἐν παρρησίᾳ' - 'en parresia' - in freedom; in confidence; in openness; openly
. In terms of meaning — all of these together in the sense of freely, openly, confidently
.
John VII, 5 — 'οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν' — 'oude gar hoi adelphoi autou episteuon eis auton' - for even His brothers (relatives) did not believe in(to) Him
. The preposition 'eis' indicates here that true faith leads to Christ — He is the goal and final point of faith — whilst His brothers (a general term for various relatives in the East) did not agree with the path of Christ, with what and how He was doing — not so much that they denied it, but rather that they were proposing something entirely different, offering advice, and the like.
John VII, 8, 10 — 'εἰς τὴν ἑορτήν' — 'eis ten heorten' - to the feast
. Whither.
John VII, 11 — 'ἐν τῇ ἑορτῇ' — 'en te heorte' - at the feast
. Where.
John VII, 12 — 'ἐν τῷ ὄχλῳ' — 'en to okhlo' - in the crowd
. Since many people gathered for the feast, what is spoken of is a great multitude.
John VII, 2 — the feast of Tabernacles
(of tents) — celebrated in October according to the Jewish calendar.
John VII, 4 — 'παρρησια' — 'parresia' — freedom, openness — especially in speech; confidence, boldness; all-spokenness; frankness; publicness
. Literally in the original approximately as No one who does something in secret seeks to be free, confident, open, frank, public
. In effect the thought of Jesus's relatives was that if a person seeks fame and publicity, they must act and operate openly and not in secret; if they wish to be confident in what they are doing, they must also act openly. A significant thought for those whose activity is connected with many people, with an audience, with a wide audience of viewers, listeners, readers, and observers. The next verse shows that conviction in this thought is a sign of a certain lack of faith in the person who is engaged in this activity, as well as a desire to find confirmation
.
In general the passage describes quite thoroughly a certain implicit intrigue surrounding Jesus.
I shall note that Christ does not chase after publicity and often acts in secret. Secrecy itself is not a sin. But this also means that the thought of Jesus's blood relatives above is not entirely correct. One may put it thus: a person's confidence depends not only on external things, and not only on the manner of carrying out an activity, but on the very truthfulness of that activity. If the Jews make a clear distinction between public behaviour and private, and have certain separate rules
for each, then Jesus is more integral — He does not divide Himself in two: here I am private and here I am public, and these are not the same
— but He is Himself always.
Nevertheless, He knows and acts so as to direct circumstances in the needed direction. Many people will say that this is a true art — and indeed the Lord Jesus acts divinely in this.
His words about His time
and their time
— yet another testimony to His God-humanity — we cannot direct circumstances divinely as He does, unless we are strengthened and guided by the Holy Spirit; whereas He as the Lord can and does so.
More concerning the readings from the Gospel see at the link and others cited there:
https://oleksandr-zhabenko.github.io/en/commentaries/13052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09052023.html
Glory be to Thee, our God, glory be to Thee!