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.
Matins:
See concerning the reading at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/05012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/05012024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
Liturgy:
Acts V, 12 — 'σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ' — 'semeia kai terata polla en to lao' - many signs and wonders among the people; frequent signs and wonders among the people
. Both translations are possible, the first indicating quantity, the second — frequency and constancy. 'ἐν τῇ στοᾷ Σολομῶντος' - 'en te stoa Solomontos' - in Solomon's porch; in Solomon's portico (a place in the temple court with columns and a roof)
. Where.
Acts V, 15 — 'ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς' — 'hoste kai eis tas plateias ekpherein tous astheneis' - so that they would also carry the sick out into the streets
. Google Gemini Pro comments on the use of the infinitive as follows:
Two present-tense infinitives are used: ἐκφέρειν (ekpherein — to carry out) and τιθέναι (tithenai — to lay).
The reason for their appearance there is purely syntactic: the verse begins with the conjunction ὥστε (hoste — 'so that', 'to such a degree that'), which introduces a subordinate clause of result.
In ancient Greek, two constructions are most commonly used to express result after ὥστε, and they carry subtle differences in meaning:
ὥστε + indicative: Emphasises the result as a plain historical fact. The focus is on the fact that the action truly took place ('…so that they took and carried them out').
ὥστε + infinitive: Emphasises the result as a natural, logical, or expected consequence of the preceding action. The focus is on the fact that the cause was so powerful that it led to such a result.
In Acts 5:15 Luke chooses precisely ὥστε + infinitive. If one looks at the preceding verses (5:12–14), they describe how through the apostles many signs and wonders were being done, how people held them in great esteem, and how multitudes believed.
By using the infinitives ἐκφέρειν and τιθέναι, the author grammatically conveys the scale: the respect of the people and the number of miracles had reached such a degree that the natural consequence of this was that the sick began to be carried out into the streets, in the hope of at least the shadow of Peter. That is, the infinitive here does not merely state a fact, but serves as a measure of the greatness of the events described beforehand.
Acts V, 16 — 'ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων' — 'astheneis kai okhloumenous hypo pneumaton akatharton' - the sick and those tormented by unclean spirits; the sick and those who were tormented by unclean spirits; the sick and those who suffered from unclean spirits
. Suffering from unclean spirits is placed here alongside illnesses and infirmities. The preposition 'hypo' here with the genitive case indicates that this is the passive voice of the participle those tormented (who were tormented)
.
Acts V, 18 — 'ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ' — 'ethento autous en teresei demosia' - they placed them in public custody
. Where, not whither. This may indicate that the faithful offered no visible resistance to this — it appeared as though they were not against it
. This detail emphasises all the more the faith and the miracle of God's deliverance through the angel. Compare also with yesterday's reading:
https://oleksandr-zhabenko.github.io/en/commentaries/18042026.html
concerning the verse John III, 24.
Acts V, 20 — 'ἐν τῷ ἱερῷ τῷ λαῷ' — 'en to hiero to lao' - in the temple to the people
. Where and to whom.
In general I shall note that the others did not dare
to join the community of the apostles — that is, there were no false apostles
, but only genuine ones who had the gift of the Holy Spirit.
The shadow of Peter healed
— the only mention of this kind (there is another similar one concerning the handkerchiefs of the apostle Paul). What is spoken of is a connection with the person of Peter. A shadow does not separate from Peter — it is a kind of extension
of him — and therefore grace acted through it, even though shadow always seems to carry the meaning of the absence of something (above all of light), yet here it carries the meaning of the presence of grace and the power of the Holy Spirit. Another image of the power of God in human weakness
.
It is also interesting that in many languages to make the sign of the cross over oneself
contains a root related to shadow
or overshadowing
. One may understand in this way — as I wrote some time ago — that there is a parallel with the Annunciation (the Power of the Most High will overshadow you
— that is, will cover and preserve you from the overflowing of God's glory). The cross reveals the power of God through its connection with the true Power of God, which is Christ.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23042023.html
Concerning the verses John XX, 19-25 see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/12042026.html
John XX, 26 — 'εἰς τὸ μέσον' — 'eis to meson' - into the midst; into the middle
. Whither. Common expression.
John XX, 27 — 'βάλε εἰς τὴν πλευράν μου' — 'bale eis ten pleuran mou' - put into My side; put your hand to My side
. The preposition 'eis' indicates here whither Thomas must put his hand.
John XX, 30 — 'ἐν τῷ βιβλίῳ τούτῳ' — 'en to biblio touto' - in this book
. Where.
John XX, 31 — 'ἐν τῷ ὀνόματι αὐτοῦ' — 'en to onomati autou' - in His name; through His name
. Both translations are possible, the first indicating that life according to Christ as God, Lord, and Saviour is true and will be eternal, and the second — that all that Jesus did is for our true life.
The words of Christ show that faith may be built upon evidence (proof), upon experience, upon knowledge (I know, therefore I believe), or it may not be built, but… appear and simply be. The first kind of faith is also very important, but there are things that can most likely be grasped (attained, gained) only by the second. For example, a person has most likely never risen from the dead, yet may believe in the resurrection of the dead. A person may never have seen the Kingdom of God before its coming, yet may believe in it. A person may not see Christ, the Holy Spirit, or the Father, yet may believe in Them. For this second kind of faith there are no obstacles or limits. This second faith is capable of making the person similar to God. This is why Christ praises precisely this kind of faith and calls those faithful in this sense blessed. If happiness and blessedness are something that a person must grasp, attain, and acquire — and the happy and blessed person one need to become and be — then such happiness is possible only in the second kind of faith, which shows why it is precisely those second ones who are blessed.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23042023.html
Glory be to Thee, our God, glory be to Thee!