Commentary for (Acts III, 1-8 ; John II, 12-22; Philippians II, 5-11; Luke X, 38-42; XI, 27-28 ; 1 Peter V, 6

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 III, 1-8 )
Acts III, 1-3, 8 — εἰς τὸ ἱερὸν - eis to hieron - to the temple. That is, to the Jerusalem temple, the only temple of the Jews. Where to.

Acts III, 4 — εἰς αὐτὸν - eis auton - into him; on him. That is, where to, in what direction. 'εἰς ἡμᾶς' - ‘eis hemas’ - 'into us; on us'. Similar to the previous one. Peter and John look more intently because they know what they want to do.

Acts III, 5 — ‘παρ’ αὐτῶν' - ‘par auton’ - ‘from beside them’. Similar to the verse 2.

Acts III, 6 — ‘ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου’ - ‘en to onomati Iesou CHristou tou Nazoraiou’ - 'with the name of Jesus Christ, the Nazarene'. That is, with what.

For more information about the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/21042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/10052024.html

(John II, 12-22)
John II, 12 — εἰς Καφαρναοὺμ - eis Kapharnaoum - to Capernaum. Where to.

John II, 13 — εἰς Ἱεροσόλυμα - eis Hierosolyma - to Jerusalem. Where to.

John II, 14 — ἐν τῷ ἱερῷ - en to hiero - in the temple. Where.

John II, 15 — ‘φραγέλλιον ἐκ σχοινίων’ - ‘phragellion ek skhoinion’ - ‘a scourge of cords’. The preposition ek indicates what it was made of. 'ἐκ τοῦ ἱεροῦ' - ‘ek tou hierou’ - ‘out of the temple’. From whence.

John II, 19, 20 — ἐν τρισὶν ἡμέραις - en trisin hemerais - in three days. That is, on the third day after. The prophecy of the three-day Resurrection from the dead.

John II, 22 — ‘ἠγέρθη ἐκ νεκρῶν’ - ‘egerthe ek nekron’ - ‘rose up (resurrected) from the dead’. The preposition 'ek' indicates where the transition of Jesus took place - from the dead to the living.

For more on the reading, please refer to the links: here:
https://oleksandr-zhabenko.github.io/en/commentaries/21042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/10052024.html

To the Theotokos:
(Philippians II, 5-11; Luke X, 38-42; XI, 27-28 )
For more information on these readings to the Mother of God, please refer to the links and the other citations therein:
https://oleksandr-zhabenko.github.io/en/commentaries/15082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/01042023. html

To the Apostle and Evangelist Mark:
(1 Peter V, 6 — 14; Mark VI, 7 - 13)
1 Peter V, 6 — 'ταπεινώθητε οὖν ὑπὸ τὴν κραταιὰν χεῖραν τοῦ θεοῦ, ἵνα ὑμᾶς ὑψώσῃ ἐν καιρῷ' - 'tapeinothete oun hypo ten krataian kheiran tou theou, hina hymas hypsose en kairo' - ‘humble yourselves under the mighty hand of God, so that you may be lifted up in time (the right time, His time, which is essential)’. The preposition hypo is here with an accusative and indicates that we need to humble ourselves under God's hand when it goes down so that He will lift us up when God's hand 'moves up'. In other words, it is about synchronicity with the movements of God's mighty hand. Time - not just time, but important time - can also mean the transition to eternity and the Kingdom of God.

1 Peter V, 9 — ἐν τῷ κόσμῳ - en to kosmo - in the world. Where.

1 Peter V, 10 — ὁ δὲ θεὸς πάσης χάριτος, ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ - 'ho de theos pases kharitos, ho kalesas hymas eis ten aionion autou doxan en CHRISTO' - and the God of all grace, Who called you to His eternal glory in Christ (with Christ). Both translations are possible, the first indicating that Christ is the way to God, and the second that He is the One Who calls and the One through Whom the Father and the Spirit calls.

1 Peter V, 11 — εἰς τοὺς αἰῶνας τῶν αἰώνων - eis tous aionas ton aionon - for ever and ever. It is a common expression. It means that it will spread throughout the ages and into eternity.

1 Peter V, 12 — εἰς ἣν - eis hen - into which. That is, where you stand into, as if entering into a river of grace.

1 Peter V, 13 — ἐν Βαβυλῶνι - en Babyloni - in Babylon. Where. Many people think that this is Rome.

1 Peter V, 14 — ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἀγάπης - aspasasthe allolous en philemati agapes - greet one another with a kiss of love; greet one another in a kiss of love. Both translations are possible, the first indicating that such a fraternal kiss is an expression of greeting, encouragement and love, comfort, and the second that the greeting is sincere. 'Εἰρήνη ὑμῖν πᾶσιν τοῖς ἐν Χριστῷ' - Eirene hymin pasin tois en CHristo - Peace be to you all - those who are in Christ. That is, the faithful.

For more information about the Gospel reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/08012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/09072024.html

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