Commentary for (Acts VI, 8-VII, 5, 47-60; John IV, 46-54)

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.

Liturgy:
(Acts VI, 8-VII, 5, 47-60)
Acts VI, 8 — ‘ἐν τῷ λαῷ’ - ‘en to lao’ - ‘in (among) the people’. Where.

Acts VI, 9 — τινες τῶν ἐκ τῆς συναγωγῆς - tines ton ek tes synagoges - some (in plural) of the synagogue. The preposition ek indicates here that these are their representatives who generally held a similar position. 'καὶ τῶν ἀπὸ Κιλικίας καὶ Ἀσίας' - kai ton apo Kilikias kai Asias - and of those from Cilicia and Asia. The preposition ‘apo’ here indicates that these people left Cilicia and Asia completely, moved to Jerusalem, and does NOT indicate their origin.

Acts VI, 11 — ῥήματα βλάσφημα εἰς Μωϋσῆν καὶ τὸν θεόν - remata blasphema eis Moysen kai ton theon - 'words (here - expressing views, i.e., those that express a position, that was generally understood in this way by the opposing Jews) are blasphemous towards Moses and God'. The preposition ‘eis’ indicates to Whom these words are directed.

Acts VI, 12 — εἰς τὸ συνέδριον - eis to synedrion - to the Sanhedrin. Where to. It is possible to read to the Sanhedrin in the sense of for his trial, but then this indicates the direct intentions of the accusers.

Acts VI, 15 — ἀτενίσαντες εἰς αὐτὸν πάντες οἱ καθεζόμενοι ἐν τῷ συνεδρίῳ - atenisantes eis auton pantes hoi kathezomenoi en to synedrio - 'all those who looked steadily at him, those who sat in the Sanhedrin. That is, they looked at whom, in the direction of whom.

Acts VII, 2 — “ἐν τῇ Μεσοποταμίᾳ - en te Mesopotamia - in Mesopotamia. Where. 'ἐν Χαρράν' - ‘en Kharran’ - ‘in Charran’. Where. For more on the story of Abraham, see the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/28032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/31032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/01042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/28042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/02042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04042025.html

Acts VII, 3 — ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω - 'exelthe ek tes ges sou kai ek tes syngeneias sou, kai deuro eis ten gen hen an soi deixo' - ‘come out of your land (homeland) and your lineage and go to the land I will show you’. The pair of prepositions ek-'eis' indicates that it is a question of going out from where and coming in to where. It also indicates an origin.

Acts VII, 4 — ἐκ γῆς Χαλδαίων - ek ges Khaldaion - from the land of the Chaldeans. From where. 'ἐν Χαρράν' - ‘en Kharran’ - ‘in Charran’. Where. 'εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε' - ‘eis ten gen tauten eis hen hymeis nyn katoikeite’ - ‘in this land into which you have now settled’. That is, where to.

Acts VII, 5 — κληρονομίαν ἐν αὐτῇ - kleronomian en aute - an inheritance in it. Where. 'εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετ' αὐτόν' - eis kataskhesin auten kai to spermati autou met auton - 'into possession of it and for his seed after him'. The preposition eis indicates the purpose here.

Acts VII, 48 — οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ - oukh ho hypsistos en kheiropoietois katoikei - ‘not the Most High dwells in the handmade ones; the Most High does not dwell in the handmade ones’. That is, God, as a perfect Spirit, does not need any dwelling, including a man-made one, but can fill everything according to His will.

Acts VII, 53 — ‘εἰς διαταγὰς ἀγγέλω’ - ‘eis diatagas angello’ - into the ordinance of angels; for the ordinance of angels; for the angelic ordinance'. In other words, the Law of Moses contains regulations that are necessary for the gradual revelation of God's will in their fulfilment. The depths of the Law are revealed gradually, as if angels (messengers) were sent to people. It is possible to understand that the observance of the Law is important for the angelic world, since women also cover their heads ‘for the sake of the angels,’ according to the Apostle Paul's mysterious explanations. Apparently, the words are not clear in general.

Acts VII, 55 — “εἰς τὸν οὐρανὸν - eis ton ouranon - into heaven. Where. 'Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ' - ‘Iesoun estota ek dexion tou theou’ - ‘Jesus, who stood from the right hand of God (the Father)’. That is, where He ascended, in the highest glory that belongs only to God.

Acts VII, 56 — ‘τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ’ - ‘ton hyion tou anthropou ek dexion estota tou theou’ - the Son of Man standing from the right hand of God'. That is, Christ in the glory of the Father. Why is Jesus standing and not sitting? To honour the first martyr Stephen. To fulfil the words of Christ Himself (the promise): 'whoever confesses Me before people, I will also recognise him before My Father'. See more here:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

Acts VII, 58 — “παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου - para tous podas neaniou kaloumenou Saulou - to the proximity of the feet of the young man (adult) called Saul. The preposition 'para' is with the accusative here and indicates that the people had full confidence in Saul as their unanimous and convinced supporter.

For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/01052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20052024.html

(John IV, 46-54)
John IV, 46 — εἰς τὴν Κανὰ τῆς Γαλιλαίας - eis ten Kana tes Galilaias - to Cana of Galilee. Where to. 'ἐν Καφαρναούμ' - en Kapharnaoum - in Capernaum. Where.

John IV, 47, 54 — ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν - ek tes Ioudaias eis ten Galilaian - from Judea to Galilee. From where and to where.

John IV, 53 — ἐν ᾗ - en he - at which. When.

For more on the reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/01052023.html

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