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 link:
https://oleksandr-zhabenko.github.io/en/commentaries/18052025.html
Liturgy:
Acts XI, 19 — 'Οἱ μὲν οὖν διασπαρέντες ἀπὸ τῆς θλίψεως' — 'Hoi men oun diasparentes apo tes thlipseos' - Those then who were truly scattered (like seed around) from the persecution
. The preposition 'apo' may have two different meanings here. The first indicates that they sought by such resettlement to entirely avoid the persecutions and the restrictions they caused — that is, it means more the avoidance of persecution. The second indicates an additional, non-principal, accompanying cause. This understanding requires additional explanation. It might seem that avoidance of persecution should be the principal cause of scattering
. But both the very word scattering
(like seed upon the earth during sowing) and by its own logic, this is nonetheless an accompanying cause. The principal cause is God's will for the spreading of the Gospel and faith in this manner. For not everyone left the territories where there were persecutions. And those who left did so not so much out of fear or avoidance of suffering as by God's Providence — for the spreading of the Church, the Gospel, and the faith. Therefore the subsequent narrative confirms the organic character of the spreading, without contrasting it with fear — for fear was not the principal cause of the scattering
, even if it could have accompanied it.
Acts XI, 20, 25 — 'τινες ἐξ αὐτῶν' — 'tines ex auton' - some of them
. The preposition 'ek' in its form before the following vowel indicates here that these are representatives of this group of people — the faithful. 'εἰς Ἀντιόχειαν' - 'eis Antiokheian' - into Antioch
. Whither.
Acts XI, 22 — 'Ἠκούσθη δὲ ὁ λόγος εἰς τὰ ὦτα τῆς ἐκκλησίας τῆς οὔσης ἐν Ἱερουσαλὴμ περὶ αὐτῶν' — 'Ekousthe de ho logos eis ta ota tes ekklesias tes ouses en Hierousalem peri auton' - The word concerning them was heard into the ears of the Church that is in Jerusalem
. A figurative expression indicating the spreading of news in those times through oral conversation.
Acts XI, 25 — 'εἰς Ταρσὸν' — 'eis Tarson' - into Tarsus; to Tarsus
(the home city of the apostle Paul). Whither.
Acts XI, 26 — 'ἐν τῇ ἐκκλησίᾳ' — 'en te ekklesia' - in the Church
. Where. Here what is spoken of is not a temple but an assembly, a community, a congregation of the faithful gathered together — in particular for divine services. 'ἐν Ἀντιοχείᾳ' - 'en Antiokheia' - in Antioch
. Where.
Acts XI, 29 — 'ὥρισαν ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι' — 'horisan ekastos auton eis diakonian pempsai' - each of them resolved to send something (gifts, things) for ministry
. The preposition 'eis' indicates here the purpose — that is, for what those things (or more broadly — the assistance) were to be sent. 'ἐν τῇ Ἰουδαίᾳ' - 'en te Ioudaia' - in Judaea
. Where.
Here no miracles are mentioned, but attention is drawn to the calm development and building up of the Church in Jerusalem and Antioch, to their connections, and to the very appearance of the general name Christians
(in Antioch).
Worthy of note is the fact that the apostles were also in a certain sense connections
between various churches. Their activity was directed towards various communities, and therefore different communities received more of God's blessings through the apostles and prophets.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/02062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052023.html
John IV, 5 — 'εἰς πόλιν τῆς Σαμαρίας λεγομένην Συχάρ' — 'eis polin tes Samarias legomenen Sykhar' - into a city of Samaria called Sychar
. Whither.
John IV, 6 — 'κεκοπιακὼς ἐκ τῆς ὁδοιπορίας' — 'kekopiakos ek tes hodoiporias' - wearied from the journey
. That is, on account of the journey and travelling. The preposition 'ek' indicates here the cause of the weariness.
John IV, 7 — 'ἐκ τῆς Σαμαρίας' — 'ek tes Samarias' - from Samaria
. Whence. The preposition 'ek' indicates here origin.
John IV, 8, 28 — 'εἰς τὴν πόλιν' — 'eis ten polin' - into the city
(into Sychar — that city is meant). Whither.
John IV, 9 — 'παρ' ἐμοῦ πεῖν αἰτεῖς' — 'par emou pein aiteis' - from beside Me you ask to drink
. The preposition 'para' in its form before the following vowel 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. See more at the links:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
Here this indicates that such a request is a sign of a good and gracious attitude — so atypically human that it unquestionably originates from the Holy Spirit, in the view of the Samaritan woman herself. The request of Jesus is indeed from God, but He Himself is God — God and human being.
John IV, 12 — 'αὐτὸς ἐξ αὐτοῦ ἔπιεν' — 'autos ex autou epien' - He Himself drank from it
. The preposition 'ek' in its form before the following vowel indicates here whence Jacob and his sons, and also his livestock, drank water.
John IV, 13 — 'πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου' — 'pas ho pinon ek tou hydatos toutou' - everyone who drinks from this water
. Water
here is the means of quenching thirst. The preposition 'ek' indicates here whence the physical thirst is quenched.
John IV, 14 — 'ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος' — 'hos d an pie ek tou hydatos' - whoever drinks from the water
. The preposition 'ek' indicates here whence the spiritual thirst — of which Christ is speaking above all here — is quenched. Yes, in the Kingdom of God this also indicates that people will have no need to quench physical thirst or hunger or other bodily needs that exist now — but also there one may drink from the water of life from Christ and the Holy Spirit. 'εἰς τὸν αἰῶνα' - 'eis ton aiona' - for ever; unto the age
. Common expression. 'γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον' - 'genesetai en auto pege hydatos allomenou eis zoen aionion' - will become in them a spring (well, fountain) of water leaping up unto eternal life
. That is, the power of the movement of water towards a person, the power of the encounter of this water and the person, the power of the person's encounter with eternal life is so great in Christ that it is conveyed through the metaphor of leaping up
(like a rushing fountain) towards the person and eternal life. In quenching one's thirst in Christ and the Holy Spirit, the person is filled and moves towards eternal life as though a fountain of water were breaking through in order to flow.
John IV, 20, 21 — 'ἐν τῷ ὄρει τούτῳ' — 'en to orei touto' - in this mountain; on this mountain
. In terms of meaning — the second variant. 'ἐν Ἱεροσολύμοις' - 'en Hierosolymois' - in Jerusalem
. Where.
John IV, 22 — 'ἐκ τῶν Ἰουδαίων' — 'ek ton Ioudaion' - from the Jews
. The preposition 'ek' indicates here origin — and salvation itself, Christ Himself, is a Jew by human origin, a descendant of King David.
John IV, 23, 24 — 'ἐν πνεύματι καὶ ἀληθείᾳ' — 'en pneumati kai aletheia' - in Spirit and truth; with spirit and in truth
. Both translations are possible. The first indicates that the Holy Spirit and truth are the medium
for the life of the faithful, whilst the second — that the very worship of the Father must be spiritual (which does not exclude the participation of the body in this) and truthful, sincere, genuine, and correct.
John IV, 30 — 'ἐκ τῆς πόλεως' — 'ek tes poleos' - from the city
(Sychar). Whence. Also points to their origin.
John IV, 31 — 'Ἐν τῷ μεταξὺ' — 'en to metaxy' - meanwhile
. That is, during the interval of time when the events just described were taking place.
John IV, 36 — 'συνάγει καρπὸν εἰς ζωὴν αἰώνιον' — 'synagei karpon eis zoen aionion' - gathers the fruit (harvest) into eternal life (for eternal life)
. Here more likely harvest
. The preposition 'eis' indicates here the purpose, and also the fact that that harvest remains valuable in eternity and continues into eternity. When a person unites with the action of grace, they receive an imperishable heavenly treasure. See more on that at the links:
https://www.instagram.com/p/C_C9Ad6sV1P/?img_index=2
https://www.instagram.com/oleksandr_zhabenko/p/C8Iav6ssKOI/
John IV, 37 — 'ἐν γὰρ τούτῳ ὁ λόγος ἐστὶν ἀληθινός' — 'en gar touto ho logos estin alethinos' - for in this (concerning this) there is a true saying (proverb)
. An example of the use of popular wisdom in the Gospels.
John IV, 38 — 'εἰς τὸν κόπον αὐτῶν' — 'eis ton kopon auton' - into their labour
. Whither.
John IV, 39 — 'Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαριτῶν' — 'Ek de tes poleos ekeines polloi episteusan eis auton ton Samariton' - but from that city many of the Samaritans believed in Him
. From Sychar. Whence. The preposition 'eis' indicates here that faith in Christ leads to Him — He is the goal and final point of faith.
John IV, 40 — 'παρ' αὐτοῖς' — 'par autois' - near them
. The preposition 'para' in its form before the following vowel here with the dative case indicates that the Samaritans wished Jesus to live not far from them — to be a neighbour to Whom one can come and turn in every need. It points to warm and friendly relations with Jesus.
Today is the Sunday of the Samaritan Woman in connection with this reading. Tradition has preserved the name of the woman — Photine, from the word light
, and therefore today is also a feast day for those named Svitlana. The Samaritan woman subsequently became a saint together with her two sons as martyrs.
In her conversation with Jesus one sees her intelligence and openness, as well as her simplicity and humility. She does not oppose the words of Jesus as many Jews do, but questions Him, seeing that He is speaking the truth — including about herself. She then preaches to her fellow townspeople, and they too, after meeting Jesus, receive him.
Such an encounter is very dear to Jesus, for it shows the spiritual hunger
of people — about which the prophets once announced — which they have recognised and for which they are seeking genuine spiritual food and drink.
And this desire of people and their conversion is in a certain sense better for the Saviour Himself than food.
I shall also draw attention to one particular detail — the woman's fifth husband is not her husband
, from which Orthodox Christians have the rule that among non-Christians at most the fourth union may be considered a marriage (though not a Mystery), whilst all subsequent ones are not so considered.
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052023.html
Of the Apostle Simon the Zealot:
Concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/13072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/13082023.html
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/05082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17072023.html
Glory be to Thee, our God, glory be to Thee!