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/09052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/28072023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Liturgy:
Acts XII, 14 — 'ἀπὸ τῆς χαρᾶς' — 'apo tes kharas' - from joy; out of joy
. The preposition 'apo' indicates here that joy was not the true cause of her not opening the gate. That is, the cause was different — her greater desire to share the news with those who were praying. She did not open the gate because she wished to inform the others first. The preposition 'apo' here indicates a non-principal, accompanying cause, connected not with the essence of the matter but with something else. See also at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/17022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/05032026.html
https://oleksandr-zhabenko.github.io/en/commentaries/09042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/11042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/10052026.html
https://oleksandr-zhabenko.github.io/en/commentaries/29052025.html
Acts XII, 15 — the faithful said that Rhoda had literally gone out of her mind
('μαινη'), but Rhoda affirmed and insisted firmly ('διισχυριζετο').
Acts XII, 17 — 'ἐκ τῆς φυλακῆς' — 'ek tes phylakes' - from the prison
. Whence. The preposition 'ek' indicates here whence the Lord led Peter. 'εἰς ἕτερον τόπον' - 'eis heteron topon' - into another place
. Whither.
See more at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
It is important to note that although the Church was fervently praying for Peter, it absolutely did not expect to see him there so suddenly. The Lord bestowed upon the faithful together with Peter more than they had expected.
It is also worth noting the steadfastness of Rhoda, who did not give in to the opinion of those around her who were close to her, holding to the truth when it was evident.
Acts XII, 16 — 'επεμενεν' — 'epemenen' — continued, persisted in, remained in
. Regarding the astonishment and joy at the encounter with Peter the word used literally means to come down from the position of standing
.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/15052023.html
These verses are absent from some manuscripts of the Gospel.
John VIII, 42 — 'εκ του θεου' — 'ek tou theou' - from God (the Father)
. The preposition 'ek' indicates here origin, and it is also the very preposition characteristic of describing the eternal begetting of the Son of God from the Father. 'απ εμαυτου' - 'ap emautou' - from Myself
. The preposition 'apo' in its form before the following vowel indicates here that what is spoken of is something that can be considered separately from Christ Himself, the Son of God — that is, what is spoken of here is his actions with respect to creation, not the Incarnation as such. See in detail the important explanations concerning this construction at the links (especially the first and second):
https://oleksandr-zhabenko.github.io/en/commentaries/22042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/10042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/08052026.html
https://oleksandr-zhabenko.github.io/en/commentaries/06052026.html
https://oleksandr-zhabenko.github.io/en/commentaries/24042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/14022026.html
John VIII, 44 — 'υμεις εκ του πατρος του διαβολου εστε' — 'hymeis ek tou patros tou diabolou este' - you are from the father, the devil
. The preposition 'ek' indicates here the origin of the intentions, deeds, promptings, and driving force of those Jews — they are from the evil one, from the devil. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09052026.html
https://oleksandr-zhabenko.github.io/en/commentaries/17052025.html
'απ αρχης' — 'ap arkhes' — from the beginning
. The preposition 'apo' in its form before the following vowel indicates here the starting point of the reckoning — that is, the devil began to desire the destruction of people from the moment of their creation (from the beginning for people
). This directly testifies to his fall before the creation of people. 'εν τη αληθεια ουκ εστηκεν' - 'en te aletheia ouk esteken' - in the truth he did not stand firm (did not remain)
. This indicates that the devil was created as a good angel, like all the others, but became the devil, the evil one, the wicked. 'οτι ουκ εστιν αληθεια εν αυτω' - 'hoti ouk estin aletheia en auto' - because there is no truth in him
. Words of manifold significance. On the one hand they indicate that he as a hypostasis of rational angelic nature rejected all truth, becoming a deceiver, a slanderer, an adversary, and the like. On the other hand they indicate that truth was in him before his fall. 'οταν λαλη το ψευδος εκ των ιδιων λαλει' - 'hotan lale to pseudos ek ton idion lalei' - when he speaks falsehood — he speaks from his own
. These words continue the thought just commented upon — and the preposition 'ek' indicates that he himself became the source of falsehood, deception, slander, enmity, and the like. Compare also with what is said about Christ in contrast to the devil at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/10042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/09052026.html
John VIII, 46 — 'τις εξ υμων' — 'tis ex hymon' - who among you
. The preposition 'ek' in its form before the following 'hy' indicates here that what is spoken of is representatives of those Jews — but one may understand it more broadly: anyone at all — that is, no one can reproach Christ for sin, for He is truly sinless.
John VIII, 47 — 'εκ του θεου' — 'ek tou theou' - from God
. The preposition 'ek' indicates here the origin of deeds, life, thoughts, views, and so on — if all of this in a person is from God, then what follows is correct concerning them.
John VIII, 51 — 'εις τον αιωνα' — 'eis ton aiona' - for ever; unto the age
. Common expression.
I discussed this passage with Google Gemini Pro. A fine and substantive dialogue came of it, worthy of attention. Here I shall give my words (in the first person) and the brief concluding phrases of Google Gemini Pro. The full version of the conversation is available at the link:
https://gemini.google.com/share/87eba42c1252
— John VIII, 43:
Does ὅτι mean because
here? Or does it introduce a demonstration of an evident cause? They do not understand because they cannot listen?
Google Gemini Pro:
The construction with ὅτι here shows that cognitive non-understanding (οὐ γινώσκετε — you do not know/understand from experience) is a consequence of their inability to receive the very essence (οὐ δύνασθε ἀκούειν). The cause is demonstrated as directly as possible: communication is impossible because the recipient is fundamentally closed to the very message.
— I think that they could understand if they kept the hearing
within themselves — as if it is something that must be retained. But as things are, the will of the evil one prompts them towards non-understanding and rejection.
Google Gemini Pro:
You are absolutely right. Their inability to understand (the absence of a cognitive result) is a consequence of the fact that their will (thelō) is already directed by the evil one. Through this orientation of the will, no space (chōreō) remains within to receive and carefully retain (tēreō) the truth. Non-understanding here is not a deficiency of intellect but a consequence of a deep inner choice.
— To retain the truth — it is as if asking Christ to stay longer… And more importantly — to retain oneself in the truth, which means as it were not leaving Christ.
Google Gemini Pro:
Your reflection conveys this shift of paradigm very precisely: the highest form of faithfulness is not an attempt to hold God as one's own possession, but a conscious decision to remain faithful to Him, without yielding to those inner impulses that prompt 'not understanding and rejecting'.
— Here too Christ says that He is without sin, and this is the reason to listen to Him. For a person may try to listen not only to Christ with such dedication.
Google Gemini Pro:
To obey the sinless One is the only path to true synergy and freedom (as stated a little earlier in verse 32: 'the truth will make you free'). Dedication to the One Who is absolute Truth does not enslave but on the contrary reveals the true potential of the person. Whereas fanatical dedication to anything else inevitably becomes slavery.
— I think the entire passage speaks to this: if we listen, preserve, and hold fast to Christ, then all is well. But if any of this fails, then there is already to some degree sin — missing the mark.
Google Gemini Pro:
You have summarised this with absolute theological and philological precision. This entire passage of the Gospel of John amounts to precisely this inner dynamic.
Indeed, if we unite all three verbs we have examined — ἀκούω (to listen with readiness), τηρέω (to carefully preserve), and μένω (to consciously abide) — we obtain a comprehensive formula of what it means to be a true disciple of Christ. This is not a one-time act of intellectual assent but a continuous, living process.
When you say that failure in any of these stages is already a missing of the mark, you restore to the concept of sin (hamartia) its original, deepest meaning. Sin is not simply the violation of some external juridical code. It is precisely the loss of a living connection, a falling out of this space of Truth. As soon as a person ceases to open their hearing, to treasure what was heard, or to abide in fellowship, they automatically deviate from the goal.
In this state of continuous choice, true spiritual synergy is revealed. The human will does not generate grace or truth by itself — but it does what is within its power: it consciously holds fast to the Source. And in this voluntary 'holding fast', the very law of freedom of which Christ speaks is realised. True freedom arises not when we are absolutely autonomous from everything (for that is an illusion leading to slavery to false ideas) but when we are unfailingly, without missing the mark, connected to the one true guide.
Thus your conclusion is an ideal reading of the text. Any drift from this triad — 'hear, preserve, abide' — is precisely that imperceptible beginning of sin which subsequently renders the person incapable of understanding the Words.
More concerning the readings from the Gospel see at the links:
https://gemini.google.com/share/87eba42c1252
https://oleksandr-zhabenko.github.io/en/commentaries/19052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15052023.html
Of the Equal-to-the-Apostles Cyril and Methodius, Teachers of the Slavs:
Concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/31122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24052023.html
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24052023.html
Glory be to Thee, our God, glory be to Thee!