Commentary for (Acts XI, 19-26, 29-30; John IV, 5-42)

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.

John XX, 1, 3, 4, 6, 8 — ‘εἰς τὸ μνημεῖον’ - ‘eis to mnemeion’ - ‘to the tomb’. Where to. ‘ἐκ τοῦ μνημείου’ - ‘ek tou mnemeiou’ - ‘from the tomb’. Where from. The Evangelist John does not specify where the stone was cast and how far it was, he simply mentions the fact.

John XX, 2 — ‘ἐκ τοῦ μνημείου’ - ‘ek tou mnemeiou’ - ‘from the tomb’. Where from. Also without specification.

John XX, 7 — ‘εἰς ἕνα τόπον’ - ‘eis hena topon’ - ‘in one place’. That is, not scattered, not torn, but laid down. Where to.

John XX, 9 — ‘δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι’ - ‘dei auton ek nekron anastenai’ - ‘’it is necessary for Him to rise from the dead‘’. The preposition ‘ek’ indicates where the transition was to take place - from the dead to the living.

Liturgy:
(Acts XI, 19-26, 29-30)
Acts XI, 19 — ‘Οἱ μὲν οὖν διασπαρέντες ἀπὸ τῆς θλίψεως’ - ‘Hoi men oun diasparentes apo tes thlipseos’ - ‘Those who indeed then scattered (like grain around) from the persecution’. The preposition ‘apo’ here indicates that they were trying to escape completely from the persecution and the restrictions it caused.

Acts XI, 20, 25 — ‘τινες ἐξ αὐτῶν’ - ‘tines ex auton’ - ‘some of them’. The preposition ‘ek’ in its form before the next vowel indicates here that these are representatives of this group of people, the faithful. ‘εἰς Ἀντιόχειαν’ - ‘eis Antiokheian’ - ‘to Antioch’. Where to.

Acts XI, 22 — ‘Ἠκούσθη δὲ ὁ λόγος εἰς τὰ ὦτα τῆς ἐκκλησίας τῆς οὔσης ἐν Ἱερουσαλὴμ περὶ αὐτῶν’ - ‘Ekousthe de ho logos eis ta ota tes ekklesias tes ouses en Hierousalem peri auton’ - ‘The word was heard into the ears of the Church, which is in Jerusalem’. A figurative expression that means the spread of the news in those days through oral conversations, orally.

Acts XI, 25 — ‘εἰς Ταρσὸν’ - ‘eis Tarson’ - ‘into Tarsus; to Tarsus’ (the hometown of the Apostle Paul). Where to.

Acts XI, 26 — ‘ἐν τῇ ἐκκλησίᾳ’ - ‘en te ekklesia’ - ‘in the Church’. Where. This is not a reference to a temple, but to an assembly, a community, a congregation of believers gathered together, in particular for worship. ‘ἐν Ἀντιοχείᾳ’ - ‘en Antiokheia’ - ‘in Antioch’. Where.

Acts XI, 29 — ‘ὥρισαν ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι’ - ‘horisan ekastos auton eis diakonian pempsai’ - ‘they decided to send each one some (gifts, things) for the ministry’. The preposition ‘eis’ indicates the purpose, i.e. why these things (or more generally, help) should be sent. ‘ἐν τῇ Ἰουδαίᾳ’ - ‘en te Ioudaia’ - ‘in Judea’. Where.

For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/14052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/02062024.html

(John IV, 5-42)
John IV, 5 — ‘εἰς πόλιν τῆς Σαμαρίας λεγομένην Συχάρ’ - ‘eis polin tes Samarias legomenen Sykhar’ - ‘to the city of Samaria, called Sychar’. Where to.

John IV, 6 — ‘κεκοπιακὼς ἐκ τῆς ὁδοιπορίας’ - ‘kekopiakos ek tes hodoiporias’ - ‘tired of the journey’. That is, because of the road, travelling. The preposition ‘ek’ indicates the cause of the fatigue.

John IV, 7 — ‘ἐκ τῆς Σαμαρίας’ - ‘ek tes Samarias’ - ‘from Samaria’. From where. The preposition ‘ek’ here indicates origin.

John IV, 8, 28 — ‘εἰς τὴν πόλιν’ - ‘eis ten polin’ - ‘into the city’ (Sichar, it is referred to). Where to.

John IV, 12 — ‘αὐτὸς ἐξ αὐτοῦ ἔπιεν’ - ‘autos ex autou epien’ - ‘he drank from it’. The preposition ‘ek’ in its form before the next vowel indicates here where Jacob and his sons drank from, as well as the cattle.

John IV, 13 — ‘πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου’ - ‘pas ho pinon ek tou hydatos toutou’ - ‘everyone who drinks from this water’. ‘Water’ here is a means of quenching thirst. The preposition ‘ek’ indicates where the physical thirst is quenched from.

John IV, 14 — ‘ὃς δ’ ἂν πίῃ ἐκ τοῦ ὕδατος' - hos d an pie ek tou hydatos - everyone who does drink of the water. The preposition ‘ek’ indicates where the spiritual thirst is quenched from, which Christ speaks of here first of all. Yes, in the Kingdom of God, it also indicates that people will not need to satisfy physical thirst or hunger or other bodily needs that they have now, but even there they can drink the water of life from Christ and the Holy Spirit. ‘εἰς τὸν αἰῶνα’ - ‘eis ton aiona’ - ‘for ever’. A common expression. ‘γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον’ - ‘genesetai en auto pege hydatos allomenou eis zoen aionion’ - ‘will become a source (well, fountain) of water springing up into eternal life’. In other words, the power of the movement of water towards a person, the power of the meeting of this water and the person, the power of the meeting of the person and eternal life is so great in Christ that it is conveyed by the metaphor of ‘leaping’ (like a raging fountain) towards the person and eternal life. By quenching their thirst in Christ and the Holy Spirit, people are filled and move towards eternal life, just as a fountain of water breaks through to flow.

John IV, 20, 21 — ‘ἐν τῷ ὄρει τούτῳ’ - ‘en to orei touto’ - ‘in this mountain; on this mountain’. This is the second translation. ‘ἐν Ἱεροσολύμοις’ - ‘en Hierosolymois’ - ‘in Jerusalem’. Where.

John IV, 22 — ‘ἐκ τῶν Ἰουδαίων’ - ‘ek ton Ioudaion’ - ‘from the Jews’. The preposition ‘ek’ indicates here the origin, namely salvation itself, Christ Himself being a Jew by human descent, being a descendant of king David.

John IV, 23, 24 — ‘ἐν πνεύματι καὶ ἀληθείᾳ’ - ‘en pneumati kai aletheia’ - ‘in the Spirit and truth; with spirit and truth’. Both translations are possible. The first indicates that the Holy Spirit and truth are the ‘’medium‘’ for the life of the faithful, and the second indicates that the worship of the Father itself must be spiritual (which does not deny the participation of the body) and true, sincere, genuine, and correct.

John IV, 30 — ‘ἐκ τῆς πόλεως’ - ‘ek tes poleos’ - ‘from the city’ (Sichar). From where. Also indicates their origin.

John IV, 31 — ‘Ἐν τῷ μεταξὺ’ - ‘en to metaxy’ - ‘in the meantime’. That is, during the time period when the events just described took place.

John IV, 36 — ‘συνάγει καρπὸν εἰς ζωὴν αἰώνιον’ - ‘synagei karpon eis zoen aionion’ - ‘gathers together the fruit (harvest) into eternal life (for eternal life)’. Here it is rather ‘harvest’. The preposition ‘eis’ indicates the purpose here, also that the harvest remains valuable in eternity, lasts forever. When a person is united to the work of grace, he or she receives an indestructible heavenly treasure. See more about this at the following links:
https://www.instagram.com/p/C_C9Ad6sV1P/?img_index=2
https://www.instagram.com/p/C8Iav6ssKOI/

John IV, 37 — ‘ἐν γὰρ τούτῳ ὁ λόγος ἐστὶν ἀληθινός’ - ‘en gar touto ho logos estin alethinos’ - ‘for in this (regarding this) is a true word (saying)’. An example of the use of folk wisdom in the Gospels.

John IV, 38 — ‘εἰς τὸν κόπον αὐτῶν’ - ‘eis ton kopon auton’ - ‘into their labour’. Where to.

John iv, 39 — ‘Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαριτῶν’ - ‘Ek de tes poleos ekeines polloi episteusan eis auton ton Samariton’ - ‘from that city many Samaritans believed in Him’. From Sychar. From whence. The preposition ‘eis’ here indicates that faith in Christ leads to Him, He is the goal and destination of the faith.

John IV, 40 — ‘παρ’ αὐτοῖς' - par autois - with them. The preposition ‘para’ in its form before the following vowel is here with the dative case and indicates here that the Samaritans wanted Jesus to live near them, to be a neighbour to whom they could come and turn to in case of need. Indicates a warm and friendly relationship with Jesus.

For more on the reading from the Gospel, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/14052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/02062024.html

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