Glory Be to Jesus Christ!
🌞
Since in the works published at the following 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/27112024.html
it is written that the use of prepositions is important for the correct understanding of important and actual issues, in particular the issue of power, I am writing commentaries on the use of these prepositions. As a piece of advice on how to read the text, you can read the verse in translation and/or in the original (if you have the opportunity), and then the commentary on prepositions here. Next, you need to understand which part of the verse the commentary refers to, and consider what it affirms — or less often, denies — that is essential to understanding. This thoughtful reading helps to deepen understanding and protects against the mistakes mentioned above.
Matins:
John XXI, 2 — ‘Ναθαναὴλ ὁ ἀπὸ Κανᾶ τῆς Γαλιλαίας’ - ‘Nathanael ho apo Kana tes Galilaias’ - Nathanael, who was from Cana of Galilee
. The preposition ‘apo’ indicates here that Nathanael left Cana of Galilee in order to be a disciple of Jesus, an apostle. ‘ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο’ - ‘alloi ek ton matheton autou duo’ - two others of His (Christ's) disciples
. The preposition ‘ek’ indicates here that these disciples were representatives of Christ's disciples, the apostles, among whom the named ones were. It is quite possible that these were two of the 11 apostles, but they could also be disciples from among the 70 (72) apostles.
John XXI, 3 — ‘εἰς τὸ πλοῖον’ - ‘eis to ploion’ - into the boat; to the boat.
To where. ‘ἐν ἐκείνῃ τῇ νυκτὶ’ - ‘en ekeine te nykti’ - on that night; that night.
When.
John XXI, 6 — ‘εἰς τὰ δεξιὰ’ - ‘eis ta dexia’ - on the right side; on the right.
To where. ‘ἀπὸ τοῦ πλήθους τῶν ἰχθύων’ - ‘apo tou plethous ton ikhthyon’ - from the fullness (large quantity, abundance) of the fish
. The preposition ‘apo’ indicates here that the real reason why they could not pull it out was not the quantity of fish, but something else. We need to look deeper. Further, verse 11 says that although there was a lot of it, they pulled it out (so they were able to), and the nets did not break. Verse 11 thus denies that they really could not pull it out
(i.e., did not have the strength, were incapable
). It is also important that, from the point of view of faith, Christ performed a miracle in moderation — as God, He knew the maximum capacity that the apostles' nets could catch, so He gave them exactly the maximum amount that required their efforts. All these indicate that the preposition points to the real reason for what happened — the apostles had to overcome human weakness in order to pull out the nets with fish, but at the same time they had the strength to do so. This is consistent with Peter's forgiveness and calling, as well as with the story of John the Theologian here, later in the chapter, which shows that with grace, anything is possible. Also, since Peter pulled the nets ashore, he once again deeply realized his weakness as a human being, the lack of awareness of which was one of the main reasons for his threefold denial earlier.
John XXI, 7 — ‘ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν’ - ‘ebalen heauton eis ten thalassan’ - threw himself into the sea; threw himself into the sea.
To where. The Greek text has a parallel with the prophet Jonah, who said to throw himself into the sea to save the ship from the storm.
John XXI, 8 — 'οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς ἀλλὰ ὡς ἀπὸ πηχῶν διακοσίων' - ‘ou gar esan makran apo tes ges alla hos apo pekhon diakosion’ - for they were not far from the land, but about two hundred cubits.
The preposition ‘apo’ is part of a common expression for distance.
John XXI, 9, 11 — ‘εἰς τὴν γῆν’ - ‘eis ten gen’ - into the earth; onto the earth
. To where. In terms of meaning in English — the second translation option.
John XXI, 10 — ‘ἐνέγκατε ἀπὸ τῶν ὀψαρίων’ - ‘enenkate apo ton opsarion’ - bring (of) the fish.
The preposition ‘apo’ here indicates that it was necessary to set aside part of the catch for eating with Christ.
John XXI, 14 — ‘ἐγερθεὶς ἐκ νεκρῶν’ - ‘egertheis ek nekron’ - had been risen from the dead
The preposition ‘ek’ here indicates where the transition took place — from the dead to the living. The passive voice in relation to Christ's Resurrection is found in various other places in the New Testament, as well as the active voice. In the case of the passive voice, it refers to the Resurrection by the Father, and in the case of the active voice, Christ Himself rose by the power of His Godhead. In general, this usage indicates that Christ rose from the dead and that it was the work of the entire Holy Trinity.
Liturgy:
Acts XX, 16 — ‘ἐν τῇ Ἀσίᾳ’ - ‘en te Asia’ - in Asia
. Where. ‘γενέσθαι εἰς Ἱερουσαλήμ’ - ‘genesthai eis Hierousalem’ - to come to Jerusalem
. To where. Here is the sense of the translation.
Acts XX, 17 — ‘Ἀπὸ δὲ τῆς Μιλήτου πέμψας εἰς Ἔφεσον’ - ‘apo de tes Miletou pempsas eis Epheson’ - from Miletus he sent to Ephesus
. From where and to where while moving, and what is more, the messengers completely left Miletus.
Acts XX, 18 — ‘ἀπὸ πρώτης ἡμέρας ἀφ’ ἧς ἐπέβην εἰς τὴν Ἀσίαν' - ‘apo protes hemeras aph hes epeben eis ten Asian’ - from the first day since I came to Asia.
The preposition ‘apo’ twice in different forms indicates here the beginning of the counting from which important changes, events, etc. took place, and the preposition ‘eis’ indicates the direction of movement and the destination — to where.
Acts XX, 28 — ‘ἐν ᾧ’ - ‘en ho’ - in which
. Where.
Acts XX, 29 — ‘εἰς ὑμᾶς’ - ‘eis hymas’ - to you
. To where.
Acts XX, 30 — ‘ἐξ ὑμῶν αὐτῶν ἀναστήσονται ἄνδρες’ - ‘ex hymon auton anastesontai andres’ - from among you yourselves men will rise up
. The preposition ‘ek’ in its form before the following ‘hy’ indicates here that these men will be representatives of communities, in particular clergy or primates, who will generally be similar to the surrounding faithful (so it will not be easy to distinguish them from good believers).
Acts XX, 32 — ‘δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν’ - ‘dounai ten kleronomian en tois hegiasmenois pasin’ - to give inheritance to all who are sanctified.
That is, participation in the community of the sanctified, even the Saints.
For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/27052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15062024.html
For more on the reading from the Gospel, please refer to the following link:
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
To the Reverend Agapitus of Kiev-Pechersk, a gratuity doctor, in the Near Caves:
For more on reading from the Apostle, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
For more on reading from the Gospel, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html
Glory be to Thee, our God, glory be to Thee!