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 IV, 2 — 'ἐπιλάμψει ὁ θεὸς ἐν βουλῇ μετὰ δόξης' — 'epilampsei ho theos en boule meta doxes' - God will shine forth in will with glory; God will shine forth in counsel with glory; God will come in counsel with glory (note: according to Strong)
. Various translation variants are possible, but it is spoken of the Coming of God Himself, that is, here there is a far clearer indication that Christ is God and a prophecy concerning His two Comings.
Isaiah IV, 3 — 'ἐν Σιων' — 'en Sion' - in Sion
. 'ἐν Ιερουσαλημ' - 'en Hierousalem' - in Jerusalem
. Where. 'πάντες οἱ γραφέντες εἰς ζωὴν ἐν Ιερουσαλημ' - 'pantes hoi graphentes eis zoen en Hierousalem' - all those written for life in Jerusalem
. A parallel with the book of life in Revelation, where the saints are written, those who will be saved.
Isaiah IV, 4 — 'ἐκ μέσου αὐτῶν' — 'ek mesou auton' - from the midst of it
. 'ἐν πνεύματι κρίσεως καὶ πνεύματι καύσεως' - 'en pneumati kriseos kai pneumati kauseos' - in the Spirit of judgement and the Spirit of burning; with the spirit of judgement and the spirit of burning; with the spirit of justice and the spirit of burning (note: according to Strong)
. Various translation variants are possible.
Isaiah IV, 6 — 'ἔσται εἰς σκιὰν ἀπὸ καύματος καὶ ἐν σκέπῃ καὶ ἐν ἀποκρύφῳ ἀπὸ σκληρότητος καὶ ὑετοῦ' — 'estai eis skian apo kaumatos kai en skepe kai en apokrypho apo sklerotetos kai hyetou' - it will be for a canopy from the scorching heat, and a protection, and a shelter from the harshness and the downpour (note: according to Strong)
. The preposition 'eis' indicates what the Lord will be for the faithful, while the preposition 'apo' here indicates from what He will protect them.
Isaiah V, 1 — 'ἐν κέρατι ἐν τόπῳ πίονι' — 'en kerati en topo pioni' - literally on a horn in a fertile place (note: according to Strong)
. In meaning — on a fruitful hilltop
, in the best conditions for a vineyard.
Isaiah V, 2 — 'ἐν μέσῳ' — 'en meso' - in the midst
(where). 'ἐν αὐτῷ' - 'en auto' - in it
. Where.
Isaiah V, 3 — 'ἐν Ιερουσαλημ' — 'en Hierousalem' - in Jerusalem
. 'ἐν ἐμοὶ' - 'en emoi' - between Me; (in the matter) of Me
. That is, in the legal case of God and His vineyard.
Isaiah V, 5 — 'εἰς διαρπαγήν' — 'eis diarpagen' - for tearing to pieces (note: according to Strong)
. 'εἰς καταπάτημα' - 'eis katapatema' - for trampling; for contempt (note: according to Strong)
. The preposition 'eis' indicates the purpose.
Isaiah V, 6 — 'εἰς αὐτὸν ὡς εἰς χέρσον ἄκανθα' — 'eis auton os eis kherson akantha' - in it as the wasting of the land with thorns (note: according to Strong)
. It is spoken of thorns that will grow and waste the land, turning it into a desert. 'εἰς αὐτὸν' - 'eis auton' - for it
.
The prophet bears witness to the coming of the New Testament, and also in another sense — of the Kingdom of God.
It is considered that the song of the Beloved — in the image of the vineyard — represents Israel, and the master — God. Nevertheless, the parables from the Gospel have other contexts of understanding, and therefore this passage of the prophet Isaiah also has a deeper meaning. Nevertheless, three thoughts are underscored — the Lord's care for people (What more could I have done?
), human sins and bad fruits, and God's judgement.
Again it must be borne in mind that by virtue of the many-layeredness of the parable — and also of the fact that Old Testament people did not distinguish between God's will and God's permittance — it is not only about God's judgement, but also about what He permits to people.
On the readings from the Prophets see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06032023.html
At Vespers:
Genesis III, 22 — 'ὡς εἷς ἐξ ἡμῶν' — 'hos heis ex hemon' - as one of Us
. The preposition 'ek' in its form before the following vowel here indicates a choice among several Persons, Hypostases. A reference to the Trinity. 'εἰς τὸν αἰῶνα' - 'eis ton aiona' - for ever
. A common expression.
Genesis III, 23 — 'ἐκ τοῦ παραδείσου τῆς τρυφῆς' — 'ek tou paradeisou tes tryphes' - from the paradise of pleasantness
. The preposition 'ek' here indicates from whence Adam and Eve were expelled, but underscores that they originate
from paradise, are called to it, and also indicates that they did not entirely lose all that was in paradise — certain gifts remained with them in part. 'ἐξ ἧς ἐλήμφθη' - 'ex hes elemphthe' - from which he was taken (note: according to Strong)
. Here the preposition 'ek' in its form before the following 'he' indicates that he was taken from the earth, that is, from whence
.
Genesis IV, 3 — 'ἀπὸ τῶν καρπῶν τῆς γῆς' — 'apo ton karpon tes ges' - of the fruits of the earth
. The preposition 'apo' indicates that this was a gift to God, a complete sacrifice of these fruits. It is also meant that it is not so much the fruits that were the gift (for all the earth belongs to the Lord), as the will of Cain to bring a sacrifice to God from his labour.
Genesis IV, 4 — 'ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν' — 'apo ton prototokon ton probaton autou kai apo ton steaton auton' - of the firstborn of his sheep and from their fat (note: according to Strong)
. Analogously to the previous in verse 3. The Lord accepted the sacrifice of Abel not on account of the fat or the lambs, but because Abel's will was better than Cain's. Paul writes of Abel's faith, and John — of the fact that his deeds were good.
The history of the expulsion of the forebears from Paradise and the beginning of the history of Cain and Abel.
Garments of skin of animals
— it is understood thus, that these are our present bodies — compared with the paradisiacal and resurrected ones — coarse, roughly as (already removed) animal skin differs from our present bodies. By the way, this passage is the first thing that comes to the mind of one who loves Scripture at the sight of a garment of skin.
Such a change in people is directly connected with the history of the world, since Paul speaks also of the fact that creation was subjected to corruption for the sake of the human beings, in expectation that the deliverance of the human beings will in due course also deliver creation (Romans VIII, 18-39).
The human being, therefore, is not simply the crown of creation
(the summit, the completion), but also the face
of creation in the sense that wherever the human being goes, there too goes creation
.
The very profound words of Paul point to the fact that a substantial change took place — corruption appeared, that is, the capacity for substantial deterioration, degradation, dissolution in terms of what ought to have been. The human being fell away from the Source of life and could no longer remain in Paradise, but did not perish finally. In addition to corruption, suffering and death were added.
A very profound theme; for lack of space and time I have only outlined certain thoughts.
Regarding Adam's cognition
of Eve (their bodily sexual relations) — we see that in Paradise, notwithstanding God's blessing, they did not enter into them. See more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/27022026.html
Concerning Cain and Abel — their growing up is omitted; attention is instead drawn to their persons — what Cain was like, what Abel was like, their relations with God.
Why did God not accept Cain's sacrifice? This is not stated directly, but from the Epistle of John the Theologian and from God's conversations with Cain it is evident that Cain was doing something bad, and therefore God wished by this both to teach and to admonish him.
Cain, however, did not heed God's Revelation and wished through envy to kill Abel. From which the Lord warns us all.
To lift up the face
— a common expression, meaning to show dignity and to set the situation right.
To rule over sin
— means to overcome it. Abel did well and did not struggle with sin, while Cain had to struggle, for he was doing evil.
The Lord gives strength not only to the righteous (as to Abel), but also gives strength to sinners to overcome sin.
On the struggle and victory over temptations in the Gospel there are fine works at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07012026.html
https://oleksandr-zhabenko.github.io/uk/christisrisen1/spokusy.html
For more on the readings from the Law see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06032023.html
Proverbs IV, 3 — 'ἐν προσώπῳ μητρός' — 'en prosopo metros' - in the face of a mother; with the face of a mother
. That is, he had close relations of maternal love — the mother loved him and he loved her in return.
Proverbs IV, 4 — 'εἰς σὴν καρδίαν' — 'eis sen kardian' - for your heart
. The preposition 'eis' indicates the purpose.
Proverbs IV, 13 — 'εἰς ζωήν σου' — 'eis zoen sou' - for your life
. The preposition 'eis' indicates the purpose.
Proverbs IV, 15 — 'ἐν ᾧ' — 'en ho' - in which; with which
. 'ἀπ' αὐτῶν' - 'ap auton' - from it
. The preposition 'apo' in its form before the following vowel indicates that one must remove oneself from that path entirely, leave it completely.
Proverbs IV, 21 — 'ἐν σῇ καρδίᾳ' — 'en se kardia' - in your heart
.
Continuing to speak and to motivate for the gaining of wisdom in the fulfilment of God's commandments, Solomon becomes a representative
(a witness, an example) of loving and good children and at the same time further — of parents — behold, I was a good son
, I received teaching from my parents, and now I pass it on to you, my son
, thus securing what is called tradition. I received (it was passed on to me), and now I pass it on (and you receive it)
and so on.
But an important detail — Solomon does not simply pass on further something received — he is a participant in the truthfulness of the tradition, a witness of its truth. He lived according to it, and this bore numerous good fruits, that is, he did not remain fruitless. Thus it is a living tradition
.
Further, in the image of the relations of a man and a woman, a young man and a young woman at the time of marriage and beyond, the importance of union with wisdom is conveyed. In the verses of Proverbs IV, 4-9 the union with wisdom and life in wisdom are in effect described in the metaphor of relations.
And indeed, marital relations are glorious, worthy and lofty — for it is far from always that a man (young man) shows attention and love to a woman (young woman) and she responds in the way Solomon describes, but if it is precisely so — then this is the true happiness of that couple.
In effect, this describes what the relations of a man and a woman (a young man and a young woman) ought to be in the ideal, and every person entering into such relations must strive towards it.
In general — this is an image both of true love, and of how wisdom must be attained and preserved.
The tenth verse of the chapter is very interesting in a quantitative respect
— so that the paths of your life may be many
— for path
is a symbol of a way of life, a certain settledness, constancy in behaviour — and this points to a full, rich and many-sided life — and to the fact that a wise person does not reduce their life to a single path
but attains many. At the same time, what follows speaks also of the ways of the ungodly and the lawless
— of which there are also many (the plural, although it does not mean that every lawless person necessarily also has many ways of realising themselves, but simply that sinful people rooted in evil are, regrettably, rather numerous).
But the ways of the lawless
are not only not to be sought after, but are to be avoided and not to be trodden. They do not add fullness to life, but only unrest.
Verse 18 may have various translations, but the meaning is that the light of the paths of the righteous grows (from the dawning) all the way to the measure of the fullness of day — also a metaphor, a fairly eloquent one.
Finally the conclusion of the reading — it too may have various translations and is rather many-meaning (but, in my view, fairly transparent, which is why I shall not dwell on it in detail here).
For more on the readings from the Poetical Books see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/06032023.html
Glory be to Thee, our God, glory be to Thee!