Glory Be to Jesus Christ!
🌞
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 Fast 3.
As Great Lent has begun, the readings from the New Testament are replaced with readings from the Old Testament, in order to urge people more towards repentance.
As it is spoken of several Ancient Greek (Koine) prepositions, the Old Testament readings will continue to be commented upon, examining the first complete translation into Ancient Greek — the Septuagint.
The most widely read are the book of the prophet Isaiah, who is also called the Old Testament evangelist
on account of the clarity of his prophecies concerning Christ, the book of Genesis, from which we learn much concerning the meaning and the need for salvation and concerning God's will, and the book of the Proverbs of Solomon, which is an instructive canonical book, called to raise a person above the commonplace to the threshold of eternity, to prepare them for the higher through the seeking of wisdom rather than of certain earthly gains. All three books, as indeed the whole of the Old Testament, bear witness to Jesus Christ, notwithstanding that each of the books does so in an entirely different manner.
The theme is very profound, but it must be noted at once that the readers and hearers of the Old Testament in its own time differed from people today. The most essential difference was that the depth of understanding, especially the understanding of repentance, conversion and purification, was being formed at that time, and it is precisely for this reason that the reading of Old Testament books takes place first and foremost in the time of the fast, in the time of repentance and preparation, for that which those people encountered is also relevant today.
At the 6th Hour:
Isaiah LVIII, 1 — 'ἀναβόησον ἐν ἰσχύι' — 'anaboeson en iskhyi' - raise your voice with strength; cry out upward with strength; shout upward in power
. Various translations are possible.
Isaiah LVIII, 2 — 'ἡμέραν ἐξ ἡμέρας' — 'hemeran ex hemeran' - from day to day; daily
. Common expression.
Isaiah LVIII, 3 — 'ἐν γὰρ ταῖς ἡμέραις τῶν νηστειῶν ὑμῶν' — 'en gar tais hemerais ton nesteion hymon' - for in the days of your fasts
. The Jews, like many modern Christians, had multi-day fasts during the year and shorter fasts throughout the year.
Isaiah LVIII, 4 — 'εἰς κρίσεις καὶ μάχας νηστεύετε' — 'eis kriseis kai makhas nesteuete' - you fast for courts and quarrels (contentions)
. The preposition 'eis' indicates here the purpose. 'ἐν κραυγῇ' - 'en krauge' - in cries; in outcries
. Crying out does not make human words more clearly heard or more effective
for God. God does not suffer from deafness or indifference, and does not compete with people to see who is stronger…
Isaiah LVIII, 6 — 'ἀπόστελλε τεθραυσμένους ἐν ἀφέσει' — 'apostelle tethausmenous en aphesei' - send away the broken with forgiveness
. That is, what is spoken of is the fact that forgiveness, the remission of sins, is capable of healing the brokenness of people, which manifests in various forms. See also concerning the passage where Christ cites these words concerning his Mission:
https://oleksandr-zhabenko.github.io/en/commentaries/01092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19092024.html
Isaiah LVIII, 7 — 'εἴσαγε εἰς τὸν οἶκόν σου' — 'eisage eis ton oikon sou' - bring into your house
. A different word is used here compared with the Lord's Prayer. See more concerning the Lord's Prayer at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
'ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου οὐχ ὑπερόψῃ' — 'apo ton oikeion tou spermatos sou oukh hyperopse' — from the household members (that is, the close relatives) of your offspring you will not look down upon (neglect; ignore)
. Google Gemini 2.5 indicates that this is a rare grammatical form of negation of the verb, which as an exception likely indicates that what is spoken of is a categorical affirmation of a future fact — this you will certainly not do.
In general it is difficult to understand this citation in connection with the preposition 'apo'. It is quite possible that what is spoken of is the ignoring of the young by the older — and there will be none of that.
Isaiah LVIII, 9 — 'ἀφέλῃς ἀπὸ σοῦ' — 'apheles apo sou' - you will remove from yourself; you will cast off from yourself
. The preposition 'apo' indicates here that it must be removed and cast off completely, fully.
Isaiah LVIII, 10 — 'ἐκ ψυχῆς σου' — 'ek psykhes sou' - from your soul
. That is, wholly sincerely, unselfishly, mercifully, out of love. 'ἀνατελεῖ ἐν τῷ σκότει τὸ φῶς σου' - 'anatelei en to skotei to phos sou' - your Light will rise in the darkness (as the sun rises in the morning); your light will rise in the darkness
. A prophecy concerning Christ, the Sun of Righteousness, the Sun of Truth, the Sun of Justice, Who will appear in the life of such a person even in difficult times. At the same time a prophecy that nothing within the person themselves will hinder the action of Christ, the action of God's grace, the divine light that will be granted to the person — that is, the person will not be deprived of or limited in God's grace on account of their sins, and thus it is a many-faceted prophecy concerning God's salvation for people.
Isaiah foretells the Gospel truths concerning fasting and prayer and mercy which Christ teaches in the Sermon on the Mount (Matthew VI).
It is worth noting that Isaiah expresses himself more sharply, with more exposure, whilst Christ speaks with wisdom. The difference becomes clearer when one remembers that Christ is the Saviour whilst Isaiah is a servant.
See also the fine explanation at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
I shall cite here a substantial passage from the work at the link above.
Isaiah LVIII, 3 — you seek your own will (desires, in the plural) and oppress all your workers
. This means that the people mentioned here do not actually fast as they ought to, but seek the fulfilment of their own will (as opposed to God's), even at the cost of oppressing other people. This is the first sharp contrast with verse 2.
Verse 4 explains further — you fast for strife and debate, and to strike wickedly with the fist; you fast to prove your rightness (in court), you quarrel and in malice even strike others
. Both variants show that fasting is not a means to achieve superiority, rightness, or justification; it is not a way to condemn those who do not fast, or anyone else, and it must not be a cause for quarrels, discord, bitterness, and wrathfulness. But this applies not only to fasting, but to any spiritual practice, particularly prayer, worship, and the like. It is vain and wicked to attempt to become justified, to win an argument, and suchlike through fasting. For then fasting turns from a tool against evil and for good into an end in itself, which guarantees
privileges.
Verse 5 explains through a question: God is not at all pleased by such a fast. He did not create human beings for this. Therefore, when a person simply does this, thinking that it is pleasing to God, then no, they are mistaken.
Verse 6 explains that fasting is the power to overcome evil, to be freed from it completely, entirely, and to build righteous relationships. It is even better to say the opposite — the victory over evil is itself fasting, the day of the Lord's favour. Love, mercy, and justice are indeed fasting and God's pleasure. Fasting, therefore, is by no means the goal. And that is why it is not even explicitly included in the number of the commandments.
Verse 7 emphasises mercy and active, sincere love for people.
In verses 8-11 and even further there are God's promises, but here one can also see a prophecy about Jesus Christ. He Himself is your Light
, the Holy Spirit is the morning star
. Verse 10 is particularly important — for the light in the darkness is a prophecy about the Resurrection of Christ, Who gave Himself for us, but also about the resurrection of people, renewal, and transfiguration.
A watered garden and a full spring of water are images of the fullness of life, the granting of the Holy Spirit, and contentment.
More concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/05042023.html
At Vespers:
Genesis XLIII, 26; XLV, 2 — 'εἰς τὴν οἰκίαν' — 'eis ten oikian' - into the house
. 'ἐν ταῖς χερσὶν αὐτῶν' - 'en tais khersin auton' - in their hands
. 'εἰς τὸν οἶκον' - 'eis ton oikon' - into the household
.
Genesis XLIII, 29 (30) — 'εἰς τὸ ταμιεῖον' — 'eis to tamieion' - into the inner room
. See also at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
Genesis XLV, 1 — 'πάντας ἀπ' ἐμοῦ' — 'pantas ap emou' - everyone from me
. The preposition 'apo' in its form before the following vowel indicates here that everyone must be removed completely, so that no one should be nearby.
Genesis XLV, 4 — 'ἀπέδοσθε εἰς Αἴγυπτον' — 'apedesthe eis Aigypton' - you sold into Egypt
. Whither.
Genesis XLV, 5 — 'εἰς γὰρ ζωὴν ἀπέστειλέ με ὁ θεὸς' — 'eis gar zoen apesteile me ho theos' - for it is for life that God sent me
. Joseph is a prefiguration of Christ, and therefore these words are also a prophecy concerning Christ.
Genesis XLV, 6 — 'ἐν οἷς' — 'en hois' - in which
.
Genesis XLV, 10 — 'ἐν γῇ Γεσεμ Ἀραβίας' — 'en ge Gesem Arabias' - in the land of Goshen of Arabia
.
Genesis XLV, 13 — 'ἐν Αἰγύπτῳ' — 'en Aigypto' - in Egypt
.
Genesis XLV, 16 — 'εἰς τὸν οἶκον Φαραω' — 'eis ton oikon Pharao' - (everywhere) throughout the house of Pharaoh
. The preposition 'eis' indicates here the spreading of that news everywhere there.
A significant part of Jacob's story is once again omitted — in particular his dealings with Laban, the reconciliation with Esau, the story with Dinah and the brothers, the genealogies, the beginning of the story of Joseph, his dreams, the envy of the brothers and how they sold him into slavery in Egypt, how the Lord aided Joseph in Egypt so that he became the second person after Pharaoh and saved people from famine, and the arrival of the brothers to him for grain. Also omitted (to keep the reading brief) is the story of the testing of the brothers and the fact that they repented before their father Jacob and before God for what they had done to Joseph.
The reading itself speaks predominantly of Joseph's conversation with his brothers, his forgiveness of them and their mutual reconciliation, and also of God's Providence, through which the evil done to Joseph the Lord directed so as to do good to all of them.
In this respect Joseph is a prefiguration of Christ, the Saviour of the world, and his story is a prefiguration of the Sufferings, Death, and Resurrection of Jesus Christ.
Genesis XLV, 8 — So then, it was not you who sent me here, but God! And He made me…
— important words, so that people should not boast before God. Literally, so that the brothers should not attribute to themselves the merit of Joseph's greatness, as though through them he became great — but no, not through them, but through God, Who exalted the righteous Joseph — and did so for all, for the common salvation. Similarly in other such stories — sinful people (and even demons!) cannot boast that through their sins they somehow contributed to God's good.
More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/05042023.html
Proverbs XXI, 23 — 'ἐκ θλίψεως' — 'ek thlipseos' - from oppression; from persecution
. The preposition 'ek' indicates here that what is spoken of is the fact that restraint and thoughtfulness in words helps even when there is already a certain persecution or conflict.
Proverbs XXI, 31 — 'ἵππος ἑτοιμάζεται εἰς ἡμέραν πολέμου' — 'hippos etoimazetai eis hemeran polemou' - a horse is prepared for the day of battle
. The preposition 'eis' indicates here the purpose, the designation from the human point of view. 'παρὰ δὲ κυρίου ἡ βοήθεια' - 'para de kyriou he boetheia' - but from beside the Lord is the help
. The preposition 'para' here with the genitive case. This is the construction used concerning the procession of the Holy Spirit from the Father and concerning the human nature of Jesus Christ. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
This indicates that what is spoken of is the fact that the Holy Spirit is the Helper, the Paraclete, the Comforter, and Christ too helps in all that is truly good. Genuine help is not from nature, but from God. For a person prepares circumstances, things, objects, and animals for something — and this succeeds for them partly to one degree or another — but the Lord is the genuine Helper, that is, He truly helps. People often say I was helped
, but genuine help is in reality possible from persons — from God, from angels, from people.
Proverbs XXI, 31 — harmonises with other similar readings, about which I wrote at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042024.html
The Greek and Hebrew texts differ greatly for several verses, especially for Proverbs XXI, 30.
In general, the Lord through Solomon teaches here attention to one's own desires (compare with the 9th or 10th commandments), righteousness, mercy, compassion, unselfishness, the ability and desire to give and to bestow (the manifestation of love); he cautions against hypocritical religiosity and shamelessness; he testifies that the Lord grants people good things, including deliverance and a good victory; he teaches that a clear conscience and a good reputation are more valuable than profit and wealth; he recalls the fellowship among people before God; and he speaks of the value of the fear of God.
Concerning the fear of God there is a fine work at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
I also cite the work at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Proverbs XXI, 25-26 — here we see the juxtaposition of two paths in life — to desire (and often what is not good) and to give, to bestow. It is precisely the person who lives by the latter who satisfies others. And this requires spiritual labour. But such labour is exactly where a person ought to direct their energy and strength.
Verse 27 states that a wicked person brings a sacrifice without attempting to repent and change something; that is, they simply try to expiate guilt
, but not to get rid of its cause, of the guilt itself. And if they additionally try to bribe
with this in order to conceal evil, then it is even worse. Instead of conversion, such a person becomes even worse.
From this the Lord warns us here.
More concerning the readings from the Didactic and Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05042023.html
Glory be to Thee, our God, glory be to Thee!