Commentary for (Acts XIII, 13-24; John VI, 5-14)

Oleksandr Zhabenko 🇬🇧
Christ Is Risen!
🌞

Since in the work published at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
and even earlier in others, published at the 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/12112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27112024.html
it is written that the use of prepositions has important significance for the correct understanding of important and topical questions, particularly the question of power, I am writing comments regarding the use of precisely these prepositions. As advice regarding reading what is written — one can read the verse in translation or/and original (whoever has such possibility), and then the corresponding comment regarding prepositions here. Then it is necessary to understand which part of the verse the comment concerns, and also to consider what essential for understanding it affirms — or more rarely — denies. Such thoughtful reading helps to deepen understanding and protects from the mentioned mistakes.

I prepared an improved version of my research, the presentation of which is available at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf

The research material is currently being prepared for publication. I hope, God willing, to present fuller results later after the publication comes out.

I will update the list of references regarding prepositions at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
the latter — once or twice a month (in Ukrainian), to keep the text version current and up to date.

Translated from Ukrainian by Google Gemini Pro, with subsequent editing by me.

Strong's references (note: according to Strong) in the translation of the original text mean that the word is taken from Strong's dictionary, and the specific meaning was chosen following the translation and commentary by Google Gemini.

Liturgy:
(Acts XIII, 13-24)
Acts XIII, 13 — 'ἀπὸ τῆς Πάφου' — 'apo tes Paphou' - from Paphos. From where. The preposition 'apo' indicates that they had completely left Paphos. 'εἰς Πέργην τῆς Παμφυλίας' - 'eis Pergen tes Pamphylias' - to Perga in Pamphylia. Where to. 'ἀπ’ αὐτῶν' - 'ap auton' - from them. The preposition 'apo' in its form before the following vowel indicates that John had completely left them. 'εἰς Ἱεροσόλυμα' - 'eis Hierosolyma' - to Jerusalem. Where to.

Acts XIII, 14 — 'ἀπὸ τῆς Πέργης' — 'apo tes Perges' - from Perga. From where. The preposition 'apo' indicates that they had completely departed from Perga. 'εἰς Ἀντιόχειαν τὴν Πισιδίαν' - 'eis Antiokheian ten Pisidian' - to Antioch in Pisidia. Where to. 'εἰς τὴν συναγωγὴν' - 'eis ten synagogen' - into the synagogue. Where to.

Acts XIII, 15 — 'ἐν ὑμῖν' — 'en hymin' - among you. In whom. Part of an unusual grammatical turn of phrase. ‘παρακλησεως’ — ‘parakleseos’ — of comfort, consolation, encouragement, exhortation, entreaty — from the word from which Comforter as the name of the Holy Spirit is also derived.

Acts XIII, 17 — 'ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου' — 'en te paroikia en ge Aigyptou' - during their stay in the land of Egypt. When and where. 'αὐτοὺς ἐξ αὐτῆς' - 'autous ex autes' - them out of it. From where.

Acts XIII, 18 — 'ἐν τῇ ἐρήμῳ' — 'en te eremo' - in the wilderness. Where.

Acts XIII, 19 — 'ἐν γῇ Χανάαν' — 'en ge Khanaan' - in the land of Canaan. Where.

Acts XIII, 21 — 'ἄνδρα ἐκ φυλῆς Βενιαμείν' — 'andra ek phyles Beniamein' - a man from the tribe of Benjamin. The preposition 'ek' indicates Saul's origins.

Acts XIII, 22 — 'εἰς βασιλέα' — 'eis basilea' - into a king; as a king; a king. The preposition 'eis' indicates who the Lord made David to be.

Acts XIII, 23 — 'ἀπὸ τοῦ σπέρματος' — 'apo tou spermatos' - from the seed (i.e. as an Offspring/Descendant). The preposition 'apo' here indicates that this refers to the descent through the maternal line, of the Most Pure Virgin Mary, as the ancient Greeks used (rarely) this preposition in such a sense. Indeed, the Virgin Mary, through the line of her father (as Google Gemini Pro points out, there is evidence of this particularly in Romans I, 3; Galatians IV, 4, Luke I, 32 (Luke is the author of both books — the Gospel and the Book of the Acts of the Holy Apostles), and there is also early evidence in Ignatius of Antioch and others), the holy forefather Joachim, was of the lineage of King David. Thus, there is an implicit reference here to the Virgin Mary and the miraculous fulfilment of Isaiah's prophecy about the Virgin and Emmanuel. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/27042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/02022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/07052026.html
https://oleksandr-zhabenko.github.io/en/commentaries/01032026.html
https://oleksandr-zhabenko.github.io/en/commentaries/05042026.html

Paul (who was formerly Saul) speaks of the history of the Israelite people of the Old Testament, specifically mentioning David, from whom, according to the promise, Jesus Christ, the Saviour, was born. God brought Him to the people of Israel by sending John the Forerunner before Him with a preaching of repentance and baptism in anticipation of Christ.

subdued seven nations — meaning that the Israelites, by God's will, defeated those nations (the number 7 may also signify that there were many of them) in such a way that they were able to make the land their own — in accordance with God's promise. Those nations went from being masters to being dependent upon the Israelites; they were brought low.

For more on the readings, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/05062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17052023.html

(John VI, 5-14)
John VI, 8 — 'εἷς ἐκ τῶν μαθητῶν αὐτοῦ, Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου' — 'heis ek ton matheton autou, Andreas ho adelphos Simonos Petrou' - one of His disciples, Andrew, Simon Peter's brother. The Apostle Andrew the First-Called, who is mentioned here by name (for the third time in this Gospel). The preposition 'ek' indicates that Andrew was indeed an apostle who shared the attitude and position of Jesus' disciples.

John VI, 9 — 'εἰς τοσούτους' — 'eis tosoutous' - for such a great (number; multitude). A somewhat colloquial shortening of the phrase; quite possibly, it is given as a verbatim quote that was well remembered by the witness John. The preposition 'eis' indicates purpose.

John VI, 10 — 'ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ' — 'en de khortos polys en to topo' - now there was much grass in the place. There.

John VI, 11 — 'ἐκ τῶν ὀψαρίων' — 'ek ton opsarion' - of the small fish. The preposition 'ek' indicates that the fish were, moreover, tasty and nutritious, making them good to eat; the people wanted to eat them.

John VI, 13 — 'ἐκ τῶν πέντε ἄρτων τῶν κριθίνων' — 'ek ton pente arton ton krithinon' - from the five barley loaves. Similarly to verse 11, the preposition 'ek' here indicates that the multiplied loaves were nutritious and tasty.

John VI, 14 — 'εἰς τὸν κόσμον' — 'eis ton kosmon' - into the world; for the world. Both translation options are possible.

Jesus's miracle of feeding the 5,000 people with 5 loaves and 2 fish. He asks the disciples so that they would become witnesses to the fact that it is indeed a miracle. The subsequent events and one of the most important reasons why the Lord performed this miracle were read about recently. See the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04052026.html
https://oleksandr-zhabenko.github.io/en/commentaries/28042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/29042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/30042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/01052026.html

The order of the readings is such as to emphasise that the Lord is the Saviour and Lover of Mankind.

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