Commentary for (Luke XXI, 12-19; Acts V, 1-11; John V, 30-VI, 2; Romans VIII, 28-39; John XV, 17-XVI, 2)

Oleksandr Zhabenko 🇬🇧
Christ Is Risen!
🌞

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.

The early service:
(Luke XXI, 12-19)
For more on the reading from the Gospel, please refer to the following link:
https://oleksandr-zhabenko.github.io/en/commentaries/03122024.html

Liturgy:
(Acts V, 1-11)
Acts V, 2, 3 — ἀπὸ τῆς τιμῆς - apo tes times - from the price. The point is that Ananias appropriated for himself what should have belonged to God by withholding from his donation. In this way, he wanted to get a ‘double benefit’ by deception - both profit instead of donation and the glory of a selfless donor among the community of Christians. 'παρὰ τοὺς πόδας τῶν ἀποστόλων' - para tous podas ton apostolon - to the proximity with the feet of the apostles. The preposition ‘para’ is with the accusative here and indicates that Ananias brought the part and placed it demonstratively close to the apostles' feet as a sign of extraordinary honour and gift.

Acts V, 4 — ἐν τῇ σῇ ἐξουσίᾳ - en te se exousia - in your power. That is, he could freely dispose of it as a full-fledged owner without additional restrictions or obligations. Ananias' sin was completely arbitrary, voluntary, free. 'ἐν τῇ καρδίᾳ σου' - en te kardia sou - in your heart. Where.

For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/28042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/17052024.html

(John V, 30-VI, 2)
John V, 30 — ἀπ ἐμαυτοῦ' - ap emautou - from Himself. The preposition apo in its form before the following vowel indicates that the imaginary action in question continues to have an objective meaning after it has been performed (but Christ does not act from Himself, but in unity with the Father and the Spirit). See a detailed in-depth explanation here:
https://oleksandr-zhabenko.github.io/en/commentaries/30042025.html

John V, 35 — ‘ἐν τῷ φωτὶ αὐτοῦ’ - ‘en to photi autou’ - ‘in his light; with his light’. There are two possible translations: the first indicates that the gift of prophecy and righteousness is like a ‘medium’ that gives others true joy and comfort, and the second that these gifts themselves are comfort and joy. By this, the Lord teaches us not to envy spiritual gifts, and calls us to rejoice over them, in particular in other people.

John V, 38 — ἐν ὑμῖν - en hymin - in you. Where.

John V, 39 — ἐν αὐταῖς - en autais - in them; with them. Both translations are possible, and the Lord shows a certain imprecision of both thoughts about salvation and eternal life, the first translation indicating that people think to have eternal life based on Scripture as a collection of rules, regulations, history, etc., and not on the Living Christ, in the Living Spirit, in the Living God, and the second - that people expect to have eternal life through the preservation of Scripture in various senses of ‘keeping the tradition’. At the same time, pointing out the imprecision of both opinions, the Lord encourages us to use, study and keep the Scriptures because they testify to Christ.

John V, 42 — οὐκ ἔχετε τὴν ἀγάπην τοῦ θεοῦ ἐν ἑαυτοῖς - ouk ekhete ten agapen tou theou en heautois - you do not have the love of God in yourselves. In other words, people do not care enough about the love of God that has been given to them, nor do they care enough to receive it.

John V, 43 — ‘ἐν τῷ ὀνόματι τοῦ πατρός μου’ - ‘en to onomati tou patros mou’ - ‘in the name of My Father; with the name of My Father’. Here, the first translation is more likely to be correct, since the second is unclear. It means that Jesus Christ revealed that He was the Son of the Father, revealed the Father. 'ἐν τῷ ὀνόματι τῷ ἰδίῳ' - ‘en to onomati to idio’ - ‘in his own name; with his own name’. Similar to the previous one. What is meant here is that the Antichrist cannot (due to the way he will act and live, not because he is not capable by nature of being like God, no, he can, but he will not want to and will not do so) be in a state similar to the Trinity, about which I wrote more at
https://oleksandr-zhabenko.github.io/en/commentaries/30042025.html
regarding John V, 19. Here is an implicit prophecy that those who rejected Christ will be willing to accept the Antichrist.

John V, 45 — ‘Μωϋσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε’ - ‘Moyses eis hon hymeis elpikate’ - ‘Moses in whom you trust (i.e. in whom you hope)’. To trust in someone in the teaching of Christ, as far as we know from the synoptic Gospels, also means to ‘put in the centre’ (the story of the rich young man and the camel). That is, such piety towards the prophets will lead to the fact that those prophets themselves (Moses is called the first in glory) will testify against such piety.

For more on the reading, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/28042023.html

To the Saint Princes Boris and Gleb, Passion-Bearers:
(Romans VIII, 28-39; John XV, 17-XVI, 2)
For more information about the reading from the Apostle, please refer to the links:
For more on the reading from the Apostle, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15052023.html

For more on the Gospel reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/08032025.html
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
https://oleksandr-zhabenko.github.io/en/commentaries/06052023.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
and in all commentaries after 24 May 2024 inclusive.

Glory be to Thee, our God, glory be to Thee!