Commentary for (Acts X, 44-XI, 10; John VIII, 21-30)

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 X, 44-XI, 10)
Acts X, 45 — ‘οἱ ἐκ περιτομῆς πιστοὶ’ - ‘hoi ek peritomes pistoi’ - ‘those of the circumcised believers’. The preposition ‘ek’ indicates that these are representatives of those believers in general who shared their common views.

Acts X, 48 — ‘ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ’ - ‘en to onomati Iesou CHristou baptisthenai’ - ‘in the name of Jesus Christ to be baptised; with the name of Jesus Christ to be baptised’. Both translations are possible. This refers to Baptism in the name of the Holy Trinity, which is what the Sacrament of Baptism has been from the very beginning, from Pentecost. The first option means to be baptised because they are already Christians, having received the gift of the Holy Spirit and faith in Christ; the second option means that Peter is teaching them to be baptised ‘on behalf of Christ’, as authorised by Christ to speak on His behalf in this (as a representative of Christ). See the difference in usage regarding ‘eis’-‘en’ 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/01012024.html
and others cited there.

Acts XI, 2 — ‘εἰς Ἱερουσαλήμ’ - ‘eis Hierousalem’ - ‘to Jerusalem’. Where to. ‘διεκρίνοντο πρὸς αὐτὸν οἱ ἐκ περιτομῆς’ - ‘diekrinonto pros auton hoi ek peritomes’ - ‘those of the circumcised discerned him (he was approached to discern)'. The preposition ‘ek’ indicates that this refers to representatives of the circumcised believers, who generally held similar views to the others.

Acts XI, 5 — ‘ἐν πόλει Ἰόππῃ’ - ‘en polei Ioppe’ - ‘in the city of Joppa’. Where. ‘ἐν ἐκστάσει’ - ‘en esktasei’ - ‘in amazement; in a state that exceeds natural capabilities’. ‘ἐκ τοῦ οὐρανοῦ’ - ‘ek tou ouranou’ - ‘from the heaven’. Where from. The preposition ‘ek’ indicates here where the tablecloth came from, but it also indicates here that it came from God, according to God's will.

Acts XI, 6 — ‘εἰς ἣν ἀτενίσας’ - ‘eis hen atenisas’ - ‘having gazed into it’. Where to.

Acts XI, 8 — ‘εἰς τὸ στόμα μου’ - ‘eis to stoma mou’ - ‘into my mouth’. Where to.

Acts XI, 9 — ‘φωνὴ ἐκ δευτέρου ἐκ τοῦ οὐρανοῦ’ - ‘phone ek deuterou ek tou ouranou’ - ‘a voice from the heaven for the second time’. From whence. The first preposition ‘ek’ is part of a common expression.

Acts XI, 10 — ‘εἰς τὸν οὐρανόν’ - ‘eis ton ouranon’ - ‘into the heaven’. Where to.

For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/12052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/31052024.html

(John VIII, 21-30)
These verses are missing from some manuscripts of the Gospel.

John VIII, 21 — ‘εν τη αμαρτια υμων αποθανεισθε’ - ‘en te hamartia hymon apothaneisthe’ - ‘in your sin you will die’. Here sin is singular, it refers to the sin of disbelief in Christ, rejection of Him and the Father, the Trinity as a whole.

John VIII, 23 — ‘υμεις εκ των κατω εστε εγω εκ των ανω ειμι υμεις εκ τουτου του κοσμου εστε εγω ουκ ειμι εκ του κοσμου τουτου’ - ‘hymeis ek ton kato este ego ek ton ano eimi hymeis ek toutou tou kosmou este ego ouk eimi ek tou kosmou toutou’ - ‘you are from below, I am from above, you are of this world, I am not of this world’. The preposition ‘ek’ here refers to the origin of the deeds, lifestyles, attitudes, etc., not to the origin of the people and Jesus. See in particular more about this here:
https://oleksandr-zhabenko.github.io/en/commentaries/01062024.html

John VIII, 24 — ‘αποθανεισθε εν ταις αμαρτιαις υμων’ - ‘apothaneisthe en tais hamartiais hymon’ - ‘you will die in your sins’. Here sins are plural. The point is that by rejecting Christ, the Trinity, these people reject the forgiveness of sins and therefore will die, will go to eternity in sins.

John VIII, 28 — ‘απ εμαυτου ποιω ουδεν’ - ‘ap emautou poio ouden’ - ‘I do nothing out of Myself’. The preposition ‘apo’ indicates here that it is something that can be seen to some extent ‘apart from Christ Himself’, i.e. His action in relation to creation. See the following links for a good and detailed explanation:
https://oleksandr-zhabenko.github.io/en/commentaries/30042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/02052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052025.html

John VIII, 30 — ‘πολλοι επιστευσαν εις αυτον’ - ‘polloi episteusan eis auton’ - ‘many believed in Him’. The preposition ‘eis’ indicates here that true faith leads to Christ, He is the goal and the destination of such faith.

For more on the reading from the Gospel, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/12052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/31052024.html

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