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 IV, 2 — ‘καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν’ - ‘katangellein en to Iesou ten anastasin ten ek nekron’ - preaching in Jesus the resurrection from the dead; preaching the resurrection from the dead in Jesus'. The preposition “en
indicates that it refers to the resurrection of Jesus Himself, as well as to the general resurrection of the dead by Jesus. The preposition ‘ek’ indicates where the transition is occurring from - from the dead to the living.
Acts IV, 3 — ‘εἰς τήρησιν εἰς τὴν αὔριον’ - ‘eis teresin eis ten aurion’ - ‘into prison unto (waiting for) the morning’. The first preposition ‘eis’ indicates where the apostles were placed to, and the second indicates how long they were expected to stay there (the duration of their imprisonment).
Acts IV, 5 — εἰς Ἱερουσαλήμ
- eis Hierousalem
- to Jerusalem
. That is, they gathered together where to.
Acts IV, 6 — ἐκ γένους ἀρχιερατικοῦ
- ek genous arkhieratiokou
- of the high priestly family
. The preposition ek
here indicates origin.
Acts IV, 7 — ἐν τῷ μέσῳ
- en to meso
- in the middle
. Where. A common expression. 'ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι' - en poia dynamei e en poio onomati
- in what power or in what name; with what power or with what name
. Both translations are possible: the first indicates that the power or name mentioned is like a space
of action, a circumstance in general, that is, inextricably linked to the apostles themselves and their actions, and the second indicates that it is this power or name that acts so powerfully.
Acts IV, 9 — ἐν τίνι
- en tini
- in which; with which
. Both translations are possible. A common expression.
Acts IV:10 — ‘ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου’ - ‘en to onomati Iesou CHristou tou Nazoraiou’ - ‘in the name of Jesus Christ of Nazareth; with the name of Jesus Christ of Nazareth’. Both translations are possible. In fact, the name indicates the authority received from the bearer of the name, so Peter's words mean that the miracle was performed by the authority of Christ, received from Him, performed on behalf of Christ as His representatives. 'ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν' - ‘hon ho theos egeiren ek nekron’ - Whom God raised from the dead
. The preposition ek
indicates where the transition took place - from the dead to the living. 'ἐν τούτῳ' - en touto
- in it; with it
. The neuter gender (as with the word ‘name’ in ancient Greek) indicates that this is a reference to the name of Jesus Christ, not to Jesus Himself. Therefore, it is written with a lowercase letter.
For more information about the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/25042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052024.html
John III, 16 — ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν
- hina pas ho pisteuon eis auton
- so that everyone who believes in Him
. The preposition ‘eis’ indicates here that the true faith in question leads to Christ Himself, Christ is the ultimate goal and destination of this faith, i.e. it is about the deification of the human being, about God's desire for people to be His children by grace through unity with Christ and in Christ. For more information, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/28042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24042025.html
John III, 17, 19 — εἰς τὸν κόσμον
- eis ton kosmon
- into the world
. Where to.
John III, 18 — ὁ πιστεύων εἰς αὐτὸν
- ho pisteuon eis auton
- whoever believes in Him
. See just above on verse 16. 'μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ' - ‘me pepisteuken eis to onoma tou monogenous hyiou tou theou’ - ‘did not believe in the name of the Only Begotten Son of God’. Similar to the previous one, it means that a person refused to become a child of God.
John III, 21 — ἐν θεῷ
- en theo
- in God
. That is, under the influence of God, with His help, participation, according to His will and desire, etc.
For more on the reading, please refer to the links: here:
https://oleksandr-zhabenko.github.io/en/commentaries/25042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052024.html
Glory be to Thee, our God, glory be to Thee!