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.
Matins:
For more on the reading from the Gospel, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/21092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html
Liturgy:
Acts VIII, 5 — εἰς τὴν πόλιν τῆς Σαμαρίας
- eis ten polin tes Samarias
- into the city of Samaria
. Where to.
Acts VIII, 6 — προσεῖχον δὲ οἱ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ Φιλίππου ὁμοθυμαδὸν
- 'proseikhon de hoi okhloi tois legomenois hypo tou Philippou homothymadon' - paid with one mind all the attention to what Philip said
. That is, they listened attentively to what the first deacon Philip said. The preposition ‘hypo’ here is with the genitive case and indicates that it is the passive voice of the participle ‘said’. 'ἐν τῷ ἀκούειν αὐτοὺς καὶ βλέπειν τὰ σημεῖα' - en to akouein autous kai blepein ta semeia
- in hearing him and seeing the signs
. That is, when they were listening to him and seeing signs.
Acts VIII, 8 — ἐν τῇ πόλει ἐκείνῃ
- en te polei ekeine
- in that city
. Where.
Acts VIII, 9 — ἐν τῇ πόλει
- en te polei
- in the city
. In the same city..
Acts VIII, 10 — ἀπὸ μικροῦ ἕως μεγάλου
- apo mikrou heos megalou
- from the small to the great
. The preposition ‘apo’ in combination with ‘heos’ indicates a range - from whom to whom, including everyone in between.
Acts VIII, 14 — οἱ ἐν Ἱεροσολύμοις ἀπόστολοι
- hoi en Hierosolymois apostoloi
- the apostles in Jerusalem
. That is, which ones.
Acts VIII, 16 — μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ
- monon de bebaptimenoi hyperkhon eis to onoma tou kyriou Iesou
- only baptised (fully immersed) in the name of the Lord Jesus
. These are multivalent words, but they must be understood to mean that the Sacrament of Baptism was performed on them. An important passage regarding the performance of the two Sacraments of Baptism and Confirmation together. See more at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01012025.html
For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/02052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21052024.html
John VI, 27 — ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον
- 'ergazesthe me ten brosin ten apollymenen, alla ten brosin ten menousan eis zoen aionion' - work (in the sense of active activity for one's own benefit) not with regard to food that perishes (is lost, destroyed), but with regard to food that remains for eternal life
. This is a similar idea to the words about the treasures of the heavens. See, for example, the poem here:
https://www.instagram.com/p/C8Iav6ssKOI/
That is, we need to build and organise our activities around the eternal, not the temporary, and around what matters for eternity.
John VI, 29 — ‘ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος’ - ‘hina pisteuete eis hon apesteilen ekeinos’ - ‘that they believe into the One He has sent’. See more in particular at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/29042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16042025.html
John VI, 31, 32 — ἐν τῇ ἐρήμῳ
- en te eremo
- in the wilderness
. Where. 'ἄρτον ἐκ τοῦ οὐρανοῦ' - arton ek tou ouranou
- bread from the heaven
. That is, from where. The preposition ek
indicates here the origin of that bread.
John VI, 32 — ‘τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν’ - ‘ton arton ek tou ouranou ton alethinon’ - ‘the true bread from the heaven’. The construction is used several times and the order of the words indicates that the expression ‘the bread from the heaven’ is a single whole, a single concept, idea.
John VI, 33 — ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ
- ho gar artos tou theou estin ho katabainon ek tou ouranou kai zoen didous to kosmo
- 'for the bread of God is He Who comes down from the heaven and gives life to the world. The preposition ‘ek’ indicates where the Son of God, called here ‘the bread of God’, comes from. “God's
here does not mean that God eats Him, but that He comes from the Father.
For more on the reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02052023.html
To the Venerable Job of Pochaiv:
For more on the reading from the Apostle, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html
For more on the Gospel reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/18072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/16052023.html
Glory be to Thee, our God, glory be to Thee!