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 IV, 2 — 'καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν' — 'katangellein en to Iesou ten anastasin ten ek nekron' - they proclaim in Jesus the resurrection from the dead
. The preposition 'en' indicates here that what is spoken of is the Resurrection of Jesus Himself, and also the general resurrection of the dead by Jesus. The preposition 'ek' indicates here whence the transition takes place — from the dead to the living.
Acts IV, 3 — 'εἰς τήρησιν εἰς τὴν αὔριον' — 'eis teresin eis ten aurion' - into custody until (in expectation of) the morning
. The first preposition 'eis' indicates here whither the apostles were placed, and the second — the expected time of their stay there (the duration of the stay).
Acts IV, 5 — 'εἰς Ἱερουσαλήμ' — 'eis Hierousalem' - into Jerusalem
. That is, whither they assembled together.
Acts IV, 6 — 'ἐκ γένους ἀρχιερατικοῦ' — 'ek genous arkhieratikou' - from the high-priestly family
. The preposition 'ek' indicates here origin.
Acts IV, 7 — 'ἐν τῷ μέσῳ' — 'en to meso' - in the middle
. Where. Common expression. 'ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι' - 'en poia dynamei e en poio onomati' - in what power or in what name; with what power or with what name
. Both translations are possible, the first indicating that the power or name mentioned is as it were the space
of the action — in general, the circumstance — that is, inseparably connected with the apostles themselves and their actions; and the second — that it is precisely that power or name that acts so mightily. If one compares this with the passages where the Jews asked something similar of Christ, in those passages 'exousia' is used. See the explanation from Google Gemini Pro at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/07042026.html
Here one may think that the Jews' perception of the miracle wrought by the apostles is that it is magic. In the eyes of the Jews the apostles seemed somehow to have strangely acquired magical power. Whereas regarding Christ they thought He had certain relations with the evil one. Both of these thoughts of the Jews are mistaken.
Acts IV, 9 — 'ἐν τίνι' — 'en tini' - in what; with what
. Both translations are possible. Common expression.
Acts IV, 10 — 'ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου' — 'en to onomati Iesou CHristou tou Nazoraiou' - in the name of Jesus Christ the Nazarene; with the name of Jesus Christ the Nazarene
. Both translations are possible. In effect the name points to the authority received from the bearer of the name, and therefore the words of Peter effectively mean that the miracle was accomplished with the authority of Christ, received from Him — accomplished in the name of Christ as His representatives. 'ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν' - 'hon ho theos egeiren ek nekron' - whom God raised (resurrected) from the dead
. The preposition 'ek' indicates here whence the transition took place — from the dead to the living. 'ἐν τούτῳ' - 'en touto' - in it; with it
. The neuter gender (like the word name
in ancient Greek) indicates that what is spoken of is the name of Jesus Christ, and not Jesus Himself directly. Therefore it is written with a lower-case letter.
Various Jewish elders opposed the apostles together, including the Sadducees. It must be said that at that time it was precisely the Sadducees who constituted the upper stratum of the Jewish clergy, and they denied belief in the resurrection of the dead in general, and in particular the Resurrection of Jesus — which was precisely what the apostles were preaching.
The miracle served as a sign of the truth of the Resurrection of Jesus Christ from the dead and of the power of His name, and therefore the Sadducees rose up against it and against the apostles. That is, the matter here is not a question of their inclination or certain preferences, but of a deep conviction (and in reality unbelief) that the dead do not rise, and therefore that Christ has not risen either. Their unbelief is exposed both by Scripture and by the reality of the Resurrection of Jesus Christ, of which the apostles were witnesses. To understand the moral state of these elders of the people it suffices to say that they did not believe in blessedness after death, did not believe in the resurrection — and therefore sought every possible reward from the fulfilment of God's will only here, in the temporal life, and found it only in part. This is why they did not have strong faith as such. What remained was predominantly only the established form — divine services and rites — since the Jerusalem temple still existed.
The Holy Spirit through Peter testifies that the miracle was accomplished in the name of the Risen Jesus Christ, whom the Jews (and in particular the Sadducees) crucified by the hands of the Gentiles.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25042023.html
John III, 16 — 'ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν' — 'hina pas ho pisteuon eis auton' - so that everyone who believes into Him
. The preposition 'eis' indicates here that the true faith being spoken of leads to Christ Himself — Christ is the final goal and point of destination of this faith — that is, what is spoken of is the divinisation of the person, the fact that God desires that people be His children by grace through unity with Christ and in Christ. See more in particular at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/20042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/08042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/10042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/16042026.html
John III, 17, 19 — 'εἰς τὸν κόσμον' — 'eis ton kosmon' - into the world
. Whither.
John III, 18 — 'ὁ πιστεύων εἰς αὐτὸν' — 'ho pisteuon eis auton' - the one who believes into Him
. See just above on verse 16. 'μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ' - 'me pepisteuken eis to onoma tou monogenous hyiou tou theou' - has not believed into the name of the Only-Begotten Son of God
. Analogous to the preceding — it means that the person has refused to become a child of God. The word 'monogenous' here, as in the commentaries at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13042026.html
https://gemini.google.com/share/d8a6443a6fea
from Google Gemini Pro (which cites researchers), means here both the Only-Begotten
and the Only One of His kind; the Unique
.
John III, 21 — does the truth
— it must be remembered that truth is the highest virtue and value on a par with love (love rejoices with truth
(1 Corinthians XIII, 6)), and the knowledge of truth (and being in it) stands above salvation and is a manifestation of the perfection of creation. 'ἐν θεῷ' — 'en theo' - in God
. That is, under the action of God, with His help and participation, according to His will and desire, and so on.
The Lord out of love became a human being — not to judge the world but to save people.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25042023.html
Glory be to Thee, our God, glory be to Thee!