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/renewal-of-Peter.html
https://www.instagram.com/oleksandr_zhabenko/p/DWMSsaHDWdy/?img_index=1
https://oleksandr-zhabenko.github.io/en/commentaries/16012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26072024.html
Liturgy:
Acts X, 44 — literally the Holy Spirit seized, encompassed, or embraced
.
Acts X, 45 — 'οἱ ἐκ περιτομῆς πιστοὶ' — 'hoi ek peritomes pistoi' - those of the circumcised believers
. The preposition 'ek' indicates here that what is spoken of is representatives of those believers in general, who shared their general views.
Acts X, 47 — a not entirely clear passage, literally something closer to: Is it possible that water could hold back (prevent) the baptism of these, who have received the Holy Spirit just as we did?
(Who had been poured out generously
upon the hearers). That is, the meaning of the question is that the Gentiles received the gift of the Holy Spirit prior to baptism — this gift greatly surpasses the water in the Mystery — and therefore the water is not some kind of obstacle. That is, the principal action has taken place, and now the less significant will have no hindrance either. It must be added that in ordinary matters the fact that the greater or more important part of something has been accomplished does not yet mean that the smaller or less weighty will also be accomplished. But here what is spoken of is God — He accomplished the more important, and He knows that therefore the less important will also be accomplished.
Acts X, 48 — 'ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι' — 'en to onomati Iesou CHristou baptisthenai' - to be baptised in the name of Jesus Christ; to be baptised with the name of Jesus Christ
. Both translations are possible. What is spoken of is Baptism in the name of the Most Holy Trinity, which the Mystery of Baptism has been from the very beginning — from Pentecost. The first variant means to be baptised because they are already Christians, having received the gift of the Holy Spirit and faith in Christ; the second variant means that Peter instructs them to be baptised from the Person of Christ
— as one authorised by Christ to speak in His name in this matter (as a representative of Christ). See concerning the distinction of the use of 'eis' and 'en' at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01012024.html
and others cited there.
Acts XI, 2 — 'εἰς Ἱερουσαλήμ' — 'eis Hierousalem' - into Jerusalem
. Whither. 'διεκρίνοντο πρὸς αὐτὸν οἱ ἐκ περιτομῆς' - 'diekrinonto pros auton hoi ek peritomes' - those of the circumcised took issue with him (approached him in order to take issue)
. The preposition 'ek' indicates here that what is spoken of is representatives of the believing circumcised, who in general held views similar to those of others.
Acts XI, 5 — 'ἐν πόλει Ἰόππῃ' — 'en polei Ioppe' - in the city of Joppa
. Where. 'ἐν ἐκστάσει' - 'en ekstаsei' - in ecstasy; in a state surpassing natural capacities
. 'ἐκ τοῦ οὐρανοῦ' - 'ek tou ouranou' - from the heaven
. Whence. The preposition 'ek' indicates here whence that cloth descended, and also points to origin from God, from God's will.
Acts XI, 6 — 'εἰς ἣν ἀτενίσας' — 'eis hen atenisas' - gazing into it
. Whither.
Acts XI, 8 — 'εἰς τὸ στόμα μου' — 'eis to stoma mou' - into my mouth
. Whither.
Acts XI, 9 — 'φωνὴ ἐκ δευτέρου ἐκ τοῦ οὐρανοῦ' — 'phone ek deuterou ek tou ouranou' - a voice a second time from the heaven
. Whence. The first preposition 'ek' is part of a common expression.
Acts XI, 10 — 'εἰς τὸν οὐρανόν' — 'eis ton ouranon' - into the heaven
. Whither.
The testimony of Peter and the situation itself may be better understood also from the fine work at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/04052026.html
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12052023.html
These verses are absent from some manuscripts of the Gospel.
John VIII, 21 — 'εν τη αμαρτια υμων αποθανεισθε' — 'en te hamartia hymon apothaneisthe' - in your sin you will die
. Here sin is in the singular — what is spoken of is the sin of unbelief in Christ, the rejection of Him and the Father, the Trinity in general.
John VIII, 23 — 'υμεις εκ των κατω εστε εγω εκ των ανω ειμι υμεις εκ τουτου του κοσμου εστε εγω ουκ ειμι εκ του κοσμου τουτου' — 'hymeis ek ton kato este ego ek ton ano eimi hymeis ek toutou tou kosmou este ego ouk eimi ek tou kosmou toutou' - you are from below, I am from above; you are from this world, I am not from this world
. The preposition 'ek' indicates here the origin of deeds, manner of life, views, and so on — not the very origin of the people and of Jesus. See more in particular on this at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17052025.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/01062024.html
John VIII, 24 — 'αποθανεισθε εν ταις αμαρτιαις υμων' — 'apothaneisthe en tais hamartiais hymon' - you will die in your sins
. Here sins are in the plural. What is spoken of is the fact that by rejecting Christ and the Trinity, these people reject the forgiveness of sins and will therefore die — pass into eternity — in their sins.
John VIII, 26 — 'καγω α ηκουσα παρ αυτου ταυτα λαλω εις τον κοσμον' — 'kago ha ekousa par autou tauta lalo eis ton kosmon' - and I, what I heard from beside Him, that I speak to the world (into the world; for the world)
. The preposition 'para' here with the genitive case. This construction is used concerning the procession of the Holy Spirit from the Father and also concerning the human nature of Jesus Christ (in particular in this passage). See more 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 what is spoken of is the human nature of Jesus Christ in the fullness of the Holy Spirit, and also precisely what Jesus heard from the Father — which certainly means also as a human being, possibly in prayer. Here this unquestionably points to the highest and fullest, entirely perfect divine Revelation in Christ. See more on this theme in the fine poem at the link:
https://www.instagram.com/oleksandr_zhabenko/p/DWv_JXXjbPZ/
John VIII, 28 — 'απ εμαυτου ποιω ουδεν' — 'ap emautou poio ouden' - from Myself I do nothing
. The preposition 'apo' indicates here that what is spoken of is something that can be considered to a certain degree separately from Christ Himself
— that is, His action with respect to creation. See the fine and detailed explanation at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06052026.html
https://oleksandr-zhabenko.github.io/en/commentaries/30042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/02052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052025.html
John VIII, 30 — 'πολλοι επιστευσαν εις αυτον' — 'polloi episteusan eis auton' - many believed in Him
. The preposition 'eis' indicates here that true faith leads to Christ — He is the goal and final point of such faith.
It would seem that there is nothing surprising in the fact that people misunderstood Jesus, for they are not God but people. But precisely this limitation of the people was a testimony to their distance from God, Who was in fact revealing Himself to them. If the Lord had not given people many gifts — in particular the gift of conscience, Revelation, the Law, and others — then it would indeed have been entirely expected that they did not understand Jesus. But since the Lord had given them so much and they still did not understand Jesus, this was a testimony to their distance from God.
John VIII, 24 — I am
— Jesus emphasises that He IS — that is, He stresses His personal significance together with the fact that He exists (this is a testimony that He is God). This is more clearly visible from the fine work at the link:
https://oleksandr-zhabenko.github.io/en/Trinity.html
See the explanation concerning John V, 26. See also at the link:
https://www.instagram.com/oleksandr_zhabenko/p/DWv_JXXjbPZ/
John VIII, 25 is a difficult passage to translate. To the people's question, Jesus replies using the accusative case (answering: whom? what?), rather than the nominative (answering: who? what?). Google Gemini Pro provides important details:
One of the most difficult verses to translate and interpret in the entire Gospel of John (it is a classic crux interpretum for biblical scholars). Your observation regarding the accusative case is absolutely correct and gets to the very heart of the problem with this text.
In the original Greek, this phrase reads: «Τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν».
Why 'The Beginning' is a grammatical error:
The accusative case τὴν ἀρχὴν truly does not allow for a nominative translation such as 'I am the Beginning' or 'I am the Existing One'. This is precisely where Jerome erred in his Latin Vulgate (Principium, qui et loquor vobis). He deliberately disregarded the grammar in order to theologically link Jesus' words to Genesis 1:1 and John 1:1, thereby establishing a centuries-old tradition of inaccurate reading within Western Christianity.
The role of the accusative case (Adverbial accusative):
In Ancient Greek, τὴν ἀρχὴν in such constructions almost always functions not as the direct object of an action, but as an adverbial accusative (the accusative case functioning as an adverb). Depending on the nuances, it yields two different ways of understanding the text:
Temporal (classical): 'From the beginning', 'initially'.
Translation: 'The one of whom I have been speaking to you from the very beginning' or 'Exactly what I have been saying to you from the beginning'. Jesus seems to indicate that His words and His identity are inseparable.
Exclamatory (modern scholarly): In late Greek (Koine), in interrogative or negative contexts, τὴν ἀρχὴν is frequently translated as 'at all', 'absolutely'.
Translation: Many modern linguists (e.g., Raymond Brown) suggest reading this as a rhetorical question or an exclamation of weariness: 'Why am I even speaking to you at all?'. This perfectly explains that very evasiveness of the answer that is noticeable here, and emphasises the deadlock in communication between Jesus and the Pharisees, who completely fail to understand Him.
I feel the first option is more correct, though the second is also possible. It is as if it is about the two natures of Christ simultaneously — the first option is more about the Divine, whilst the second is about the human. Google Gemini confirms this as follows:
This syntactic ambiguity of Koine in this verse is neither a coincidence nor a textual flaw, but rather an intentional space that allows the reader to behold the fullness of the God-Man at one and the exact same moment in time.
(The translation of this part is provided by Google Gemini Pro).
In any case it is a direct testimony that the Son of God is with the Father.
More concerning the readings from the Gospel see at the link and others cited there:
https://oleksandr-zhabenko.github.io/en/commentaries/16052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12052023.html
Of the Apostle and Evangelist John the Theologian:
1 John I, 1 — 'Ὃ ἦν ἀπ' ἀρχῆς' — 'ho en ap arkhes' - that which was from the beginning
. The preposition 'apo' in its form before the following vowel indicates here the starting point of the reckoning — that is, it was there the whole time from the very beginning. The neuter gender indicates that what is spoken of is not the Word of life but events — more precisely, the entire history of the world and of people. The Coming of Christ revealed the true meaning of all events and things.
1 John I, 5 — 'ἀπ' αὐτοῦ' — 'ap autou' - from Him
. The preposition 'apo' in its form before the following vowel indicates here that what was heard from Christ is a gift. 'ἐν αὐτῷ' - 'en auto' - in Him
. That is, in God. See more concerning God's light and the absence of darkness in Him at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
1 John I, 6 — 'ἐν τῷ σκότει' — 'en to skotei' - in the darkness
. Darkness in these words functions as a medium
.
1 John I, 7 — 'ἐν τῷ φωτὶ' — 'en to photi' - in the light
. Analogously to the preceding, light functions as a medium
. 'καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας' - 'katharizei hemas apo pases hamartias' - cleanses us from every sin
. The preposition 'apo' indicates here that what is spoken of is complete cleansing and liberation.
Concerning light and life it is well written at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
The blood of Jesus Christ
— what is spoken of is both the Sacrifice of Jesus and the Mystery of Communion, the Eucharist.
Fellowship
— the manifold word 'κοινωνία', meaning both fellowship and communion, as well as participation — and may also mean the Eucharist itself.
More concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08052024.html
https://oleksandr-zhabenko.github.io/en/commentaries/21052023.html
John XIX, 27 — 'ἀπ' ἐκείνης τῆς ὥρας' — 'ap ekeines tes horas' — from that hour
. 'εἰς τὰ ἴδια' - 'eis ta idia' - to his own
. Common expression conveying the content of close personal relationships.
The reading in which the apostle John the Theologian stands with the Mother of God beside the crucified Saviour — and Christ in effect adopts John as a son to the Mother of God (which is a great honour) — and also the reading about the fact that it was precisely John the Theologian who wrote the fourth Gospel, and about the fact that God's actions are inexhaustible in their depth. Therefore it is incorrect to think that in theology everything has already been written and said. See more concerning this event at the link:
https://oleksandr-zhabenko.github.io/en/renewal-of-Peter.html
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/renewal-of-Peter.html
https://oleksandr-zhabenko.github.io/en/commentaries/14092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26092023.html
Glory be to Thee, our God, glory be to Thee!