Christ Is Risen!
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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 X, 1 — ἐν Καισαρίᾳ
- en Kaisaria
- in Caesarea
. Where. 'ἐκ σπείρης' - ek speires
- from the cohort
. Whence. The preposition ek
here indicates where the centurion was from.
Acts X, 3 — ἐν ὁράματι φανερῶς
- en oramati phaneros
- in a vision clearly
. That is, the vision was clear, distinct, explicit.
Acts X, 4 — αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ
- hai eleemosynai sou anebesan eis mnemosynon emprosthen tou theou
- your alms have been raised up for remembrance before God
. The preposition ‘eis’ indicates where to, or better to say why, the alms were raised. The phrase indicates that these alms had become more important than anything else, and that the Lord would then show further mercy and raise up the centurion.
Acts X, 5 — εἰς Ἰόππην
- eis Ioppen
- to Joppa
. Where.
Acts X, 6 — ‘οὗτος ξενίζεται παρά τινι Σίμωνι βυρσεῖ’ - ‘houtos xenizetai para tini Simoni byrsei’ - he is staying in the vicinity of a certain Simon the tanner'. The preposition ‘para’ is with the dative case here and indicates that it is a friendly rapprochement between Peter and the host, Simon the tanner. 'ᾧ ἐστιν οἰκία παρὰ θάλασσαν' - “ho estin oikia para thalassan
- that is home to the proximity of the sea
. The preposition para
is with the accusative here and indicates that the house is on the way to the sea, near the coast.
Acts X, 8 — εἰς τὴν Ἰόππην
- eis ten Ioppen
- into (the same) Joppa
. Where.
Acts X, 12 — ἐν ᾧ
- en ho
- in it
. Where.
Acts X, 15 — ἐκ δευτέρου
- ek deuterou
- the second time
. A common expression.
Acts X, 16 — εἰς τὸν οὐρανόν
- eis ton ouranon
- into heaven; up into heaven
. Where to. According to the meaning of the vision, back to where it had come from. It indicates here that the vision is about God's will.
For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/08052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/27052024.html
John VI, 56 — ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ
- ho trogon mou ten sarka kai pinon mou to haima en emoi menei kago en auto
- 'whoever eats My Flesh and drinks My Blood, he remains in Me and I in him. This refers to the perichoresis of Christ and the faithful ones through the consumption of the Eucharist Sacrament. It is Christ Who brings all the components of His words about the Eucharist together, Who imparts eternal blessed life to the faithful through His Body and Blood. He is the Living One, He gives life, He is the Saviour, He received everything from the Father, He unites the faithful with the Trinity, He came down from the heaven, He is the Alpha and Omega, as the Revelation says. That is why the Eucharist is celebrated
in memory of Christ. See more, in particular, at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/09052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
John VI, 58 — ‘οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς’ - ‘houtos estin ho artos ho ex ouranou katabas’ - ‘this is the bread that came down from the heaven’. Again, the Lord returns to the explanation of the bread from the heaven. See more at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/06052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09052025.html
'εἰς τὸν αἰῶνα' — 'eis ton aiona' - 'forever'. A common expression.
John VI, 59 — “ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ - en synagogue didaskon en Kapharnaoum
- in the synagogue, teaching in Capernaum
. Where.
John VI, 60 — Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ
- Polloi oun akousantes ek ton matheton autou
- Many of His disciples who heard then
. The preposition ek
indicates that these are representatives of the disciples, people who generally shared the vision and actions of Christ's disciples.
John VI, 61 — ἐν ἑαυτῷ
- en heauto
- in Himself
. That is, internally as God.
John VI, 64 — εἰσὶν ἐξ ὑμῶν τινες οἳ οὐ πιστεύουσιν
- eisin ex hymon tines hoi ou pisteuousin
- there are some of you who do not believe
. The preposition ‘ek’ in its form before the following ‘hy’ indicates that it is the representatives of the disciples, the people who are called disciples of Christ. 'ἐξ ἀρχῆς' - ex arkhes
- from the beginning
. A common expression. The preposition ‘ek’ in its form before the following vowel is used instead of the more commonly used in such instances ‘apo’, which indicates the beginning of a new period of time. Here, this special use indicates that the Son of God, as God, knew this before He chose the disciples, i.e. the moment He chose the disciples was not the moment when He came to know
it. He knows everything in advance as God.
John VI, 65 — ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός
- hean me e dedomenon auto ek tou patros
- unless it is given to him from the Father
. The preposition ek
indicates that it is God Himself Who is being referred to, not the things of God. That is, it is not a matter of some ‘coincidence’ that God has permitted or favoured, but a direct gift from God, which represents God's love for people and for creation in general. If a person really receives something good, it really originates from God.
John VI, 66 — Ἐκ τούτου οὖν
- Ek toutou oun
- (because) of that then
. The preposition ek
indicates a reason, not a time: that is, for this reason, that the disciples did not accept the teaching of Christ. 'ἀπῆλθον εἰς τὰ ὀπίσω' - apelthon eis ta opiso
- they went back
. That is, where to, in general - they left Jesus as Teacher, ceased to be the true disciples.
For more on the reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/08052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/27052024.html
For more information on the frequent 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 information 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!