Commentary for (John X, 1-9; Acts VIII, 40-IX, 19; John VI, 48-54; Hebrews XIII, 17-21; Luke VI, 17-23)

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.

Matins:
(John X, 1-9)
John X, 1 — ‘εἰς τὴν αὐλὴν τῶν προβάτων’ - ‘eis ten aulen ton probaton’ - ‘into the courtyard of the sheep; into the sheepfold’. Where to.

John X, 5 — φεύξονται ἀπ αὐτοῦ' - pheuxontai ap autou - will flee from him; will run (away) from him. The preposition ‘apo’ in its form before the next vowel indicates here that they will flee, run away, not to be together, in common.

For more information on the Gospel reading, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/28072023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

Liturgy:
(Acts VIII, 40-IX, 19)
Acts VIII, 40 — Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον - Philippos de eurethe eis Azoton - Philip was found into Azotus. The preposition eis is used here in an unusual way. In the usual sense, found where should be en, not eis. Here we are talking about divine movement, motion, i.e. something similar to quantum physics with its quantum tunnelling - Philip was invisible to people until he was found in Azoth. Quantum objects have similar properties, in particular, they can have mixed states, and there is also the principle of superposition of states, which means, in the case of discrete spectra, that a particle can be in a superposition of possible states, but when observed and measured, only a discrete set of values can be obtained - a discrete spectrum. Philip was found (‘registered’, ‘observed’) in Azotus, and before that he was invisible to observers (including the Ethiopian). It can also be understood that Philip appeared to the people in Azotus after being transported by the Holy Spirit, i.e. he appeared ‘in order to be found there, in order to preach there’, i.e. the preposition eis indicates that the ‘meeting of people’ and he ‘found a point of contact’ at the moment of the miraculous transfer and appearance. He was transferred in order to be found and to preach and act there. 'εἰς Καισάριαν' - eis Kaisarian - into Caesarea. Where to. Here Philip is travelling in the usual way.

Acts IX, 1 — ‘εἰς τοὺς μαθητὰς τοῦ κυρίου’ - ‘eis tous mathetas tou kyriou’ - ‘toward the disciples of the Lord’. The preposition ‘eis’ indicates here the direction of Saul's state of mind - where it was directed, towards whom, against whom.

Acts IX, 3 — ἐν δὲ τῷ πορεύεσθαι - en de to poreuesthai - as he went; when he was walking. When. 'περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ' - periestrapsen phos ek tou ouranou - ‘a light from the heaven shone (with a sudden flash, like lightning,)’. From where.

Acts IX, 6 — εἰς τὴν πόλιν - eis ten polin - into the city. Where to. A city with a definite article, meaning Damascus, where Saul was going.

Acts IX, 8 — ‘ἀπὸ τῆς γῆς’ - ‘apo tes ges’ - ‘from the ground’. The preposition apo indicates that Saul was no longer lying on the ground. 'εἰς Δαμασκόν' - eis Damaskon - into Damascus. Where to.

Acts IX, 10, 19 — ἐν Δαμασκῷ - en Damasko - in Damascus. Where.

Acts IX, 12 — ἐν οἰκίᾳ Ἰούδα - en oikia Iouda - in the house of Judas. Where.

Acts IX, 13 — ἀπὸ πολλῶν - apo pollon - from many. The preposition apo here indicates that this testimony was impartial, objective, and true. 'ἐν Ἱερουσαλήμ' - en Hierousalem - in Jerusalem. Where.

Acts IX, 17 — εἰς τὴν οἰκίαν - eis ten oikian - into the house. The same house of Judas mentioned. Where to. 'Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου' - ‘Iesous ho ophtheis soi en te hodo he erkhou’ - ‘Jesus, Who was seen by you on the way (road) you were walking’. This refers to the experience of Saul, now a participant in the appearance of Christ.

Acts IX, 18 — ἀπὸ τῶν ὀφθαλμῶν - apo ton ophthalmon - out of the eyes. The preposition apo indicates that the blindness came off completely, entirely, at once.

For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/05052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24052024.html

(John VI, 48-54)
John VI, 49 — ἐν τῇ ἐρήμῳ - en te eremo - in the wilderness. Where.

John VI, 50 — οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ - 'houtos estin ho artos ho ek tou ouranou katabainon, hina tis ex autou phage kai me apothane' - ‘this is the bread coming down from the heaven, so that whoever does eat of it does not die’. The first preposition ‘ek’ indicates where the bread comes down and whence it originates; the second, in its form before the next vowel, indicates that the faithful consume the Holy Communion 'from the common bread and the common cup', i.e. they become participants, partakers of the Last Supper, and through this they are united with Christ Himself, becoming the Church, His mystical Body. Also, this preposition indicates that the faithful are united in this way with Christ, with each other, with the Church, and form a community. We are thus called to keep this unity actual, alive, effective, everlasting, permanent forever. See in particular the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
The words of Christ also have a sense of comparison here and lead to the following truths further on in the Gospel. Even the miraculous manna from the heaven does not give eternal life, but the true bread of life does give such eternal life, it transmits life to the faithful.

John VI, 51 — ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς- ἐάν τις φάγῃ ἐκ τοῦ ἐμοῦ (other manuscripts give “εκ τουτου του i. e. from this) ἄρτου, ζήσει εἰς τὸν αἰῶνα' - ego eimi ho artos ho zon ho ek tou ouranou katabas, hean tis phage ek tou emou (other manuscripts give “ek toutou tou, see just above) artou, zesei eis ton aiona' - 'I am the living bread that came (comes) down from the heaven; if anyone does eat of Me (other manuscripts give 'of this”, see above) bread, he will live for ever (for the eternity)'. The important thing here is that Christ gives life to people through their eating Him as the bread of life. He lives, and as the bread from the heaven, as the Living One, He transfers life to people. The manna, and even more so the ordinary food, does not really impart eternal life, because it is not alive and does not have eternal life, so therefore it cannot impart eternal life. See also regarding the words of the Apostle Paul here:
https://oleksandr-zhabenko.github.io/en/commentaries/19022023.html

John VI, 53 — οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς - ouk ekhete zoen en heautois - you have no life in yourselves. In other words, there is nothing inherent in human nature that can grant or secure blissful eternal life, but it is actually a gift of God's grace and communion with God. See in particular on perichoresis and communion with God here:
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
in particular on John XIV, 20, XVI, 23 and others there. There is also nothing outside of Christ that can give blessed eternal life. The tree of life mentioned in Genesis did not give blessed eternal life, but only bodily immortality. The Lord purposely did not give people bodily immortality so that they could inherit through Christ the blessed eternal life instead of the suffering one.

For more on the reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/05052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24052024.html

To the Saint Nicholas of Myra (Nicholas of Bari):
(Hebrews XIII, 17-21; Luke VI, 17-23)
For more on these readings, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/06122024.html
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!