Commentary for (Acts XV, 5-34; John X, 17-28 )

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 XV, 5-34)
Acts XV, 5 — ‘τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες’ — ‘tines ton apo tes aireseos ton Pharisaion pepisteukotes’ — ‘some of the party (sect) of the Pharisees who had believed’.
The preposition ‘apo’ here indicates that these Christians were not typical Pharisees who shared all the views of the Pharisees; rather, they were some with their own distinct perspective, though they had become believers. Alternatively, this same preposition can be understood to mean that they had overcome the prevailing prejudice against Christ and had come out of Pharisaism, becoming Christians — yet Pharisaic views still exerted a certain influence on them. As the text proceeds, it becomes evident (contrary to a widespread opinion which is, in fact, refuted by this and other texts) that none of the apostles demanded such requirements from the faithful.
See also the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/30092024.html

Acts XV, 7 — ‘ἀφ’ ἡμερῶν ἀρχαίων’ — ‘aph hemeron arkhaion’ — ‘from ancient days’. The preposition ‘apo’ in its form before the following ‘he’ indicates a point of beginning of counting. ‘ἐν ὑμῖν’ — ‘en hymin’ — ‘in you’. Where, within which community.

Acts XV, 12 — ‘ἐν τοῖς ἔθνεσιν’ — ‘en tois ethnesin’ — ‘in the nations; in the Gentiles’. Where, among whom. In context, the latter rendering is more appropriate.

Acts XV, 14 — ‘ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ’ — ‘epeskepsato labein ex ethnon laon to onomati autou’ — ‘He looked upon to take from among the Gentiles a people for His Name; He visited to receive from the Gentiles a people for His Name’. Both translations are possible and complementary. The preposition ‘ek’ in its form before the following vowel indicates that these former Gentiles are now representatives of their nations before God and the Church.

Acts XV, 18 — ‘ἀπ’ αἰῶνος’ — ‘ap aionos’ — ‘from eternity’. A common expression. The preposition ‘apo’ in its form before the following vowel indicates a starting point.

Acts XV, 19 — ‘μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν’ — ‘me parenokhlein tois apo ton ethnon epistrephousin epi ton theon’ — ‘not to trouble those from among the Gentiles who are turning (back, so as to see, to look at, to look toward; the state opposite of turning away from God) to God’. The preposition ‘apo’ here indicates that these converts to God have ceased to be Gentiles — they are now fully members of God’s people, the Church, the community of the faithful.

Acts XV, 21 — ‘ἐκ γενεῶν ἀρχαίων’ — ‘ek geneon arkhaion’ — ‘from ancient generations; from long ago’. A common expression indicating tradition, a continuity of state passed down from generation to generation regardless of what preceded Moses. ‘ἐν ταῖς συναγωγαῖς’ — ‘en tais synagogais’ — ‘in the synagogues’. Where.

Acts XV, 22, 30 — ‘ἄνδρας ἐξ αὐτῶν’ — ‘andras ex auton’ — ‘men from among them’. The preposition ‘ek’ in its form before the following vowel here shows that these chosen men became representatives of the Council for those to whom they were sent. ‘εἰς Ἀντιόχειαν’ — ‘eis Antiokheian’ — ‘to Antioch’. Where to. ‘ἐν τοῖς ἀδελφοῖς’ — ‘en tois adelphois’ — ‘in the brethren; within the brethren; amidst the brothers’. The third rendering is grammatically and semantically most appropriate.

Acts XV, 23 — ‘τοῖς ἐξ ἐθνῶν’ — ‘tois ex ethnon’ — ‘those from among the Gentiles’. The preposition ‘ek’ in its form before the following vowel here refers to the origin of those Christians who were formerly Gentiles.

Acts XV, 24 — ‘τινὲς ἐξ ἡμῶν’ — ‘tines ex hemon’ — ‘some from among us’. The preposition ‘ek’ in its form before the following ‘he’ shows that those people were participants in the community of believers, which the apostles here identify themselves as representing. See also the commentary above on Acts XV, 5.

Acts XV, 29 — ‘ἐξ ὧν’ — ‘ex hon’ — ‘from which’. The preposition ‘ek’ in its form before the following ‘ho’ here indicates that one should abstain from all such sins, including for ritual reasons — one of the main themes of the Apostolic Council in Jerusalem. A parallel is drawn between abstaining from them and the resurrection from the dead.

Acts XV, 33 — ‘ἀπελύθησαν μετ’ εἰρήνης ἀπὸ τῶν ἀδελφῶν’ — ‘apelythesan met eirenes apo ton adelphon’ — ‘they were dismissed with peace from the brethren’. The preposition ‘apo’ here indicates that peace was granted and received among them. See more on peace at the link:
https://www.instagram.com/p/DDr3toZNcd2/

Acts XV, 35 — ‘ἐν Ἀντιοχείᾳ’ — ‘en Antiokheia’ — ‘in Antioch’. Where.

For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/19052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/07062024.html

John X, 19 — ‘ἐν τοῖς Ἰουδαίοις’ — ‘en tois Ioudaiois’ — in the Jews. Where, among whom, in the midst of whom.

John X, 20 — ‘πολλοὶ ἐξ αὐτῶν’ — ‘polloi ex auton’ — many of them. The preposition 'ek' here in its form before the vowel indicates that those Jews were generally of a similar opinion with many other Jews regarding Jesus.

John X, 22 — ‘ἐν τοῖς Ἱεροσολύμοις’ — ‘en tois Hierosolymois’ — in Jerusalem. Where.

John X, 23 — ‘ἐν τῷ ἱερῷ ἐν τῇ στοᾷ Σολομῶνος’ — ‘en to hiero en te stoa Solomonos’ — in the temple, in the Solomon’s porch (the covered colonnade of the temple). Where.

John X, 25 — ‘ἐν τῷ ὀνόματι τοῦ πατρός μου’ — ‘en to onomati tou patros mou’ — in the name of My Father; with the name of My Father. Both translations are possible. The first indicates that Christ acts as the Only Begotten Son of the Father; the second — that He is the Father’s Representative, acting on behalf of the Father, from Him.

John X, 26 — ‘ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν’ — ‘hoti ouk este ek ton probaton ton emon’ — because you are not of My sheep. The preposition 'ek' here indicates that those Jews were not disciples of Christ.

John X, 28 — ‘εἰς τὸν αἰῶνα’ — ‘eis ton aiona’ — for ever. A common expression. ‘ἐκ τῆς χειρός μου’ — ‘ek tes kheiros mou’ — out of My hand. From where. There is no one stronger than Christ.

For more on the reading from the Gospel, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/19052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/07062024.html

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