Commentary for (Acts VIII, 5-17; John VI, 27-33)

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 Claude Sonnet 4.6 (Anthropic AI), 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 VIII, 5-17)
Acts VIII, 5 — 'εἰς τὴν πόλιν τῆς Σαμαρίας' — 'eis ten polin tes Samarias' - into the city of Samaria. Whither.

Acts VIII, 6 — 'προσεῖχον δὲ οἱ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ Φιλίππου ὁμοθυμαδὸν' — 'proseikhon de hoi okhloi tois legomenois hypo tou Philippou homothymadon' - the crowds with one accord paid attention to what was said by Philip. That is, they attentively received and listened to what the first-deacon Philip was saying. The preposition 'hypo' here with the genitive case indicates that this is the passive voice of the participle was said. 'ἐν τῷ ἀκούειν αὐτοὺς καὶ βλέπειν τὰ σημεῖα' - 'en to akouein autous kai blepein ta semeia' - in their hearing and seeing the signs. That is, when they were listening to him and seeing the signs and wonders.

Acts VIII, 8 — 'ἐν τῇ πόλει ἐκείνῃ' — 'en te polei ekeine' - in that city. Where.

Acts VIII, 9 — 'ἐν τῇ πόλει' — 'en te polei' - in the city. In the same place.

Acts VIII, 10 — 'ἀπὸ μικροῦ ἕως μεγάλου' — 'apo mikrou heos megalou' - from small to great. The preposition 'apo' in combination with 'heos' indicates here a range — beginning from whom and ending with whom, including all between them.

Acts VIII, 14 — 'οἱ ἐν Ἱεροσολύμοις ἀπόστολοι' — 'hoi en Hierosolymois apostoloi' - the apostles in Jerusalem. That is, those who were there.

Acts VIII, 16 — 'μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ' — 'monon de bebaptimenoi hyperkhon eis to onoma tou kyriou Iesou' - but they had only been baptised (fully immersed) in(to) the name of the Lord Jesus. Words of manifold meaning, which must nevertheless be understood as meaning that the Mystery of Baptism had been performed over them. An important passage concerning the performance of two Mysteries together — Baptism and Chrismation. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/01012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html

Through the persecution of the Jews the faithful began to spread the Good News in other localities.

A continuation of the story of the first deacons — now concerning holy Philip.

His preaching in Samaria was successful in connection with the miracles and signs, so that even Simon the sorcerer believed and was baptised.

Here is a telling comparison of truth with illusions — genuine miracles converted even a former sorcerer to faith.

Also important is the testimony concerning Baptism and the laying on of hands by the apostles, which in this case was the original form of the Mystery of Chrismation.

The baptised Samaritans received the gift of the Holy Spirit only after the laying on of hands by the apostles — that is, after the original form of the Mystery of Chrismation.

More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/02052023.html

(John VI, 27-33)
John VI, 27 — 'ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον' — 'ergazesthe me ten brosin ten apollymenen, alla ten brosin ten menousan eis zoen aionion' - work (in the sense of active activity for one's own benefit) not for food that perishes (is lost, destroyed), but for food that abides for eternal life. A thought similar to the words about heavenly treasures. See, for example, the poem at the link:
https://www.instagram.com/oleksandr_zhabenko/p/C8Iav6ssKOI/
That is, one must build and organise one's activity not around the temporal but around the eternal, around what has significance for eternity.

John VI, 29 — 'ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος' — 'hina pisteuete eis hon apesteilen ekeinos' - that you may believe in the One He has sent. See more in particular at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/16042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/10042026.html
https://oleksandr-zhabenko.github.io/en/commentaries/08042026.html

John VI, 31, 32 — 'ἐν τῇ ἐρήμῳ' — 'en te eremo' - in the desert. Where. 'ἄρτον ἐκ τοῦ οὐρανοῦ' - 'arton ek tou ouranou' - bread from the heaven. That is, whence. The preposition 'ek' indicates here the origin of that bread.

John VI, 32 — 'τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν' — 'ton arton ek tou ouranou ton alethinon' - the true bread from the heaven. The construction is used several times and the word order indicates that the expression bread from the heaven is a single whole — it is not merely a pointer to the origin of the bread, but has an inseparable semantic connection, expressing a single reality.

John VI, 33 — 'ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ' — 'ho gar artos tou theou estin ho katabainon ek tou ouranou kai zoen didous to kosmo' - for the bread of God is the One Who descends from the heaven and gives life to the world. The preposition 'ek' indicates here whence the Son of God descends — He Who is called the Bread of God here. Of God here does not mean that God eats Him, but that He comes from the Father.

A continuation of the reading which I examined recently at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/25042026.html

John VI, 33 — a double translation is possible with different (but mutually complementary) meanings:

The bread of God is the One Who descends from the heaven and gives life to the world;

or:

The bread of God is that (which) descends from the heaven and gives life to the world.

That is, what may be meant is both bread from the heaven and Christ Himself under the name the Bread of life.

In the first variant (1) — Christ Himself is called the Bread of God from the heaven, and in the second (2) — what is spoken of more is the bread in the Mystery of Communion (of which more will also be said further on).

In general a dialogue with many moments where the train of thought jumps. Christ speaks about seeking bread that continues into eternal life, whilst the people… ask what they must do to do the works of God... Christ says the first thing they must do — to believe God and in Him... And they ask for a sign that Christ is doing the works of God... They mention Moses and the manna from the heaven, and the Lord speaks to them about the Father and Himself and the (Bread) bread of life.

That is, here there is a lively and dynamic conversation, and the Lord reveals the truth to those who are interested in proportion to their understanding.

The people's question is generally a reasonable one regarding what they must do. But it must be said that God's works are accomplished by God Himself in people, and therefore the question What must we do so as to do the works of God? in effect means what we must do so that God may do his works in us, through us, and we therefore act together with Him in this (this co-operation is called synergy).

Jesus answers gradually — first of all what is needed is… to believe God and in the One Whom He has sent — that is, in Jesus Himself. Without this they will not be able to truly do the works of God (their path in life will go in the wrong direction).

People continue to reason in earthly terms, whilst Jesus speaks of the spiritual.

Nevertheless, the miracle of feeding the people gave Jesus a fine opportunity to reveal God's will to people and evoked in them considerable interest and engaged their attention.

Concerning the Eucharist I wrote at the link:
https://www.instagram.com/oleksandr_zhabenko/p/DWeM7ZmjTMD/

More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/02052023.html

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