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 Fast 3.
Liturgy:
Acts II, 38 — 'εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν' — 'eis aphesin ton amartion hymon' - for the forgiveness of your sins; for the remission of your sins
. The preposition 'eis' indicates here the purpose. Various translations are possible. An important testimony concerning one of the principal meanings of the Mystery of Baptism.
Acts II, 39 — 'πᾶσιν τοῖς εἰς μακρὰν' — 'pasin tois eis makran' - to all those into the distance
. The preposition 'eis' indicates here that what is spoken of is the spreading of the practice of Baptism to great distances, everywhere. God's promise acts everywhere, whilst the practice of the performance of Baptism will spread gradually.
Acts II, 40 — 'σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης' — 'sothete apo tes geneas tes skolias tautes' - be saved from this crooked (dishonest) generation
. The preposition 'apo' indicates here that what is spoken of is complete salvation (deliverance), entire and total.
Acts II, 41 — 'ἐν τῇ ἡμέρᾳ ἐκείνῃ' — 'en te hemera ekeine' - on that day
.
Acts II, 43 — 'ἐν Ἱερουσαλήμ' — 'en Hierousalem' - in Jerusalem
. Where.
Peter testifies concerning the need for Baptism, which has henceforth become a Mystery of the Church through the action of God's grace, the grace of the Holy Spirit.
Acts II, 40 — the word 'παρεκαλει' is used, sharing the same root as the name of the Holy Spirit — the Comforter — that is, Peter was comforting people with those words, encouraging them, that is, prompting and inspiring, heartening and strengthening them in resolution and boldness.
Acts II, 43 — fear
, that is, wonder, great amazement and a certain awe. The Fathers attributed wonder and amazement to fear
without making any essential distinction between wonder and fear proper. Thus, Saint John of Damascus writes that fear before some extraordinary phenomenon is precisely wonder
. And fear before a great phenomenon is awe
. In doing so he cites the work of Nemesius, On the Nature of Man
, chapter 20. That is, this must be understood not as meaning that everyone truly feared
the apostles, but that everyone was extraordinarily astonished, struck, or captivated by the extraordinary nature and greatness of these events. Google Gemini Pro adds the following here:
To expand and deepen this thought, several interrelated aspects are worth adding here:
1. The original Greek terminology
When John of Damascus (drawing on Nemesius of Emesa) classifies six kinds of fear, in the original very specific terms appear that reveal the nature of this 'wonder':
Κατάπληξις (kataplexis): Translated as wonder or impression at some great event or conception. This is 'fear' before something grandiose.
Ἔκπληξις (ekplexis): This is awe or stupefaction before something unusual, something that breaks the habitual course of things (a paradox).
That is, the reaction to the apostles is not panic or a threat to life (as in an encounter with a predator) but a cognitive and spiritual shock at encountering something that surpasses human experience.
2. The distinction between 'servile' and 'filial' fear
In the context of the biblical events it is worth adding the patristic distinction between kinds of fear:
Animal (or servile) fear: Based on the instinct of self-preservation, the expectation of punishment or pain. It compels a person to flee and hide (as Adam did after the Fall).
Filial fear (reverence): This is a profound piety, an awareness of one's own imperfection before the greatness of the Holy. This fear does not repel but on the contrary draws the person towards the source of the wonder. It was precisely this fear that people felt before the apostles: they did not scatter from them in panic, but gathered around them.
3. The connection with the concept of the 'Sacred' (Mysterium Tremendum)
Although this is a concept from twentieth-century theology (proposed by Rudolf Otto), it perfectly illustrates the thought of the Church Fathers. Otto described the encounter with a genuine divine manifestation as mysterium tremendum et fascinans — a mystery that evokes awe (tremendum) but at the same time irresistibly attracts and captivates (fascinans). People 'feared' the apostles precisely in this sense — they felt the presence of the Other, the divine dimension, which inspires simultaneously both awe and incredible wonder.
4. Biblical parallelism: 'Fear' as Theophany (divine manifestation)
One may add the context of the fact that in the Bible the appearance of angels or the action of God's grace is almost always accompanied by the words 'be not afraid' or by descriptions of people falling prostrate. This is the standard reaction of limited human nature to uncreated grace. 'Fear' in this sense is an indicator of the genuineness of the miracle. It is a marker that God is acting, rather than some kind of trick occurring.
See also concerning the fear of God at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/20042023.html
John III, 1 — 'ἐκ τῶν Φαρισαίων' — 'ek ton Pharisaion' - from the Pharisees
. The preposition 'ek' indicates here origin — that is, he was a representative of the group of Pharisees, but did not share their prevailing views concerning Jesus.
John III, 2 — 'ἀπὸ θεοῦ' — 'apo theou' - from God
. The preposition 'apo' indicates here that the coming of Christ is a gift to people from God. This was Nicodemus's understanding.
John III, 3 — 'μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι' — 'me dynatai eis ten koilian tes metros autou deuteron eiselthein kai gennethenai' - he cannot enter into his mother's womb a second time and be born
. Whither. It is important to note Nicodemus's certainty that the words of Christ cannot be understood literally, whilst he sees no other understanding. This is why he asks in the form of a partial negation. It is also interesting that the word a second time
stands before both verbs enter
and be born
, rather than before the second alone. Google Gemini Pro adds the following:
The key to understanding this dialogue lies in a specificity of the ancient Greek language. Christ uses the word ἄνωθεν, which has two meanings:
From above (from God, from heaven).
Anew (a second time, from the beginning).
Jesus meant the first meaning — spiritual birth 'from above', from the Spirit. Nicodemus understood the word in its second, material meaning — physical birth 'a second time'. The whole comic and tragic nature of the situation consists in this misunderstanding: Christ speaks of the spiritual dimension, whilst the learned Pharisee attempts to fit this into the framework of physiology.
John III, 5 — 'ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος' — 'ean me tis gennethe ex hydatos kai pneumatos' - if anyone is not born of water and Spirit
. The preposition 'ek' in its form before the following 'hy' indicates here that what is spoken of is origin. The apostle Paul says in another place: that which is born of the Spirit is spirit
, and we also have the words that flesh and blood cannot enter the Kingdom of God
. That is, one may say that for entry into the Kingdom of God it is necessary to receive the forgiveness of sins and also the gift of the Holy Spirit — to become a spiritual being, a being filled with the Spirit. Further on the apostle Paul speaks of the spiritual body — risen and immortal. What is spoken of is the fact that the mode of existence of the person must be transfigured by God's grace, must change entirely. See selected passages concerning the resurrection at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
'οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν' — 'ou dynatai eiselthein eis ten basileian ton ouranon' — cannot enter the Kingdom of God
. See the explanation above.
John III, 6 — 'τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν' — 'to gegennemenon ek tes sarkos sarx estin kai to gegennemenon ek tou pneumatos pneuma estin' - that which is born of the flesh is flesh, and that which is born of the Spirit is spirit
. See just above. The preposition 'ek' indicates here origin.
John III, 8 — 'οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος' — 'outos estin pas ho gegennemenos ek tou pneumatos' - so is everyone who is born of the Spirit
. See above.
John III, 13 — 'εἰς τὸν οὐρανὸν' — 'eis ton ouranon' - into heaven
. Whither. 'ἐκ τοῦ οὐρανοῦ' - 'ek tou ouranou' - from heaven
. Whence. 'ἐν τῷ οὐρανῷ' - 'en to ourano' - in heaven
. Where.
John III, 14 — 'ἐν τῇ ἐρήμῳ' — 'en te eremo' - in the desert
. Where.
John III, 15 — 'ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον' — 'hina pas ho pisteuon en auto ekhe zoen aionion' - so that everyone who believes, may have eternal life in Him; so that everyone who believes, may have eternal life through Him; so that everyone who believes in Him may have eternal life; so that everyone who believes through Him may have eternal life
. All four variants of translation are possible, and all are distinct from the phrase believes in Him
(for which the form would be 'eis auton'). See more at the link and others cited there:
https://oleksandr-zhabenko.github.io/en/commentaries/16042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
The forms with through him
appear less apt, especially the fourth, but one must remember that every genuine virtue is a gift of God and is accomplished through the action of grace, and grace is Christ's and reveals Him.
Nicodemus is one of my beloved saints, whose feast day is on the third Sunday after Pascha, and also on 2 August.
The image of the wind in Jesus means that there are many phenomena or things which we know (which are known to us), even among the simplest and most widespread, yet which take place in a manner that is incomprehensible to us and have in themselves fundamental obscurities for us (for people, that is). People observe the wind at the point of observation (most often — wherever they themselves are), but do not know all the details of its formation and movement. It must be said that for this reason weather forecasts are approximate in character. It suffices to say that the best-known random number generator (the website random.org) uses as its source of entropy (indeterminacy) changes in the atmosphere, movement of air, and also the fact that the equations of air movement in the atmosphere exhibit chaotic behaviour — that is, the smallest changes in parameters ultimately lead to substantial changes in the solutions (a phenomenon connected with the well-known Lorenz attractor and the butterfly effect).
John III, 12 — earthly things
— in the original — things above the earth
, whilst heavenly things
— in the original things above the heaven
. There is an important point here. What is said about the wind is above earthly understanding (a mystery for people to this day), whilst what is said about the spiritual depths (heights or however else one might call them) is above-heavenly. If the above-earthly
can be known by human reason (for example, by science), then the above-heavenly
can be known only through the Revelation of the One who is above the heavens — God. Here again is an indirect testimony that Christ is the God-man. And a second important thought: a person almost always (so it is designed by God) believes in what they can understand (understanding in the broad sense). Christ says not How will you understand, if…?
but How will you believe, if...?
. To believe it is necessary to begin to reflect — that is, faith in these words of Christ is always a consequence of reflection and is itself reflective, not blind. Nevertheless, the word faith
in the New Testament is of manifold meaning, and therefore it is unclear whether the word faith
must always be understood as specifically reflective faith.
Also concerning knowledge there is a fine and important work at the link:
https://oleksandr-zhabenko.github.io/en/On-cognition.html
The expression to enter the Kingdom of God
, in my conviction, means already now, in this life, to have the possibility of living similarly to life in the Kingdom of God, thereby receiving a certain experience of such life and 'tasting it' to a certain degree
. Then all the passages in the Gospels where this expression is used have an accessible meaning and raise fewer additional questions. Cannot enter
— does not have the possibility of receiving such genuine experience in such a state.
See also concerning birth from above the fine work at the link:
https://oleksandr-zhabenko.github.io/en/BornFromAbove.html
Here I discussed various questions on this theme with Google Gemini Pro — the conversation itself is very instructive and interesting. I therefore decided to share it in full:
https://gemini.google.com/share/72df8f8f5838
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/20042023.html
Glory be to Thee, our God, glory be to Thee!