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 III, 12 — by his own power or piety
— that is, people perceived the healing as a manifestation of the extraordinariness of the apostles themselves — their special power or manner of piety which leads to the acquisition of the power to work miracles. Peter denies that there are any real means by which a person can acquire such power or the ability to work miracles from God through some special practice. By this he draws a clear boundary between genuine miracles from God and all other events which take place with God's permission. Christian saints never set as their goal the acquisition of the gifts of wonderworking or power through piety. See also the fine work on this at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
Acts III, 13 — His servant Jesus
— in the Greek original — more likely His child Jesus
, His boy Jesus
, and less commonly — His servant Jesus
. Peter emphasises the humbling of the Son of God.
Acts III, 15 — the Prince of life
— literally 'τὸν δὲ ἀρχηγὸν τῆς ζωῆς', which is difficult to translate (composed of two elements meaning the Beginning and Leader, Founder
, Author
, Bearer of genuine authority
, Accomplisher
, who accomplishes and realises, and the One Who is Chief, Elder, Greater, Who leads others after Himself
— a Leader
in modern parlance — and life
— approximately the Beginning and Leader, the Bearer of genuine authority concerning life, Who accomplishes ('opens the way for') life as His own personal Authorship, the Leader Who leads others (after) Himself (towards) life
). In this expression one may see that Christ bestows life, leading it after Himself — He Himself is the One Who leads life, the Leader of life. One may also think that not only life but all perfections — in particular wisdom, love, and others — are bestowed upon creation in this manner. Life begins, lives, is bestowed, develops, moves, grows, is accomplished, revives, and is resurrected when Christ leads it after Himself. Wisdom begins, is bestowed, develops, is known, is realised, is accomplished, is manifested, and shines when Christ leads it after Himself. Love begins, is bestowed, lives, develops, grows, is multiplied, is experienced, comes to life, is renewed, increases, is multiplied, and is resurrected when Christ leads it after Himself. And similarly with other treasures and values. 'ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν' — 'hon ho theos egeiren ek nekron' - Whom God raised up (resurrected) out from the dead
. The preposition 'ek' indicates here whence the transition took place — from the dead to the living. See also the fine poem at the link:
https://www.instagram.com/p/DWv_JXXjbPZ/?img_index=1
The reaction of the people to the healing of the lame man, and Peter's sermon.
A continuation of yesterday's reading, concerning which see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/17042026.html
Concerning faith see the work written above; also faith
often signifies the object of faith
, that in which the person believes
— here, Jesus Himself. Jesus healed the lame man through Peter in the Holy Spirit.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22042023.html
John III, 22 — 'εἰς τὴν Ἰουδαίαν γῆν' — 'eis ten Ioudaian gen' - into the land of Judaea
. Whither.
John III, 23 — 'ἐν Αἰνὼν ἐγγὺς τοῦ Σαλείμ' — 'en Ainon engys tou Saleim' - in Aenon near Salim
. Where.
John III, 24 — 'εἰς τὴν φυλακὴν' — 'eis ten phylaken' - into the prison; to the prison
. Whither. The preposition 'eis' here indicates that John was put in prison against his will, contrary to his own desire, while at the same time John did not resist this by force.
John III, 25 — 'ἐγένετο οὖν ζήτησις ἐκ τῶν μαθητῶν Ἰωάννου μετὰ Ἰουδαίου' — 'egeneto oun zetesis ek ton matheton Ioannou meta Ioudaiou' - then there arose a dispute from the disciples of John with a Jew
. The preposition 'ek' indicates here that the disciples of John were the initiators of the dispute, since they understood the question of purification differently, following the teaching of John.
John III, 27 — 'ἐκ τοῦ οὐρανοῦ' — 'ek tou ouranou' - from the heaven
. Whence. The preposition 'ek' indicates here the origin of possibilities — the good possibilities themselves originate from God, who is here called the heaven
in the sense that the heaven represents
God, since in the spiritual heaven everything is accomplished according to God's will.
John III, 31 — 'ἐκ τῆς γῆς' — 'ek tes ges' - from the earth; of the earth
. This is used three times in succession here. Such self-identity points to a certain constancy of what is earthly. The preposition 'ek' indicates here origin. 'ἐκ τοῦ οὐρανοῦ' - 'ek tou ouranou' - from the heaven
. Here (in comparison with verse 27 above) it has the direct meaning from God
(the Father), since to come from the heaven
is possible only when God sends — and not from the heaven but from Himself. In this understanding of verses 27 and 31, created things may be from the heaven
(in the sense of being bestowed, as gifts and fruits — for example, the results of the action of God's grace), but only the One sent by the Father can come from the heaven
, and this is not an angel but the Lord, Christ. Angels do not come from the heaven
— they appear.
John the Baptist testifies concerning Jesus, and also concerning the actions of Jesus shortly after the Baptism.
Here it is mentioned that Jesus and the apostles baptised people (similarly to John, but this was not a Mystery) — this was a means of preaching and preparation for it, as well as Christ's recognition of the ministry of John the Baptist.
John also says that in accepting Jesus, Who is from above and from God (here he does not reveal the full Mystery of the Trinity, since he is a servant), a person affirms that God, who acts and addresses people through Jesus, is True and Truthful.
And therefore one must accept Jesus as belonging to God.
Here too we see the manifestation of John's humility in his testimony concerning himself and his ministry, which has been accomplished.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22042023.html
Glory be to Thee, our God, glory be to Thee!