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.
Christians of the Western rite today observe Good Friday, honouring the voluntary sufferings and death of the Lord Jesus Christ for the salvation of humanity.
At the 6th Hour:
Isaiah LXVI, 10 — 'ἐν αὐτῇ' — 'en aute' - with it; in it
. What is spoken of is Jerusalem.
Isaiah LXVI, 11 — 'ἀπὸ μαστοῦ παρακλήσεως αὐτῆς' — 'apo mastou parakleseos autes' - from the breast of its comfort
. The preposition 'apo' indicates here that this is a gift. 'ἀπὸ εἰσόδου δόξης αὐτῆς' - 'apo eisodou doxes autes' - from the entering of its glory
. Analogous to the preceding.
Isaiah LXVI, 12 — 'ἐγὼ ἐκκλίνω εἰς αὐτοὺς ὡς ποταμὸς εἰρήνης' — 'ego ekklino eis autous hos potamos eirenes' - I will turn towards them like a river of peace
. That is, the Lord will manifest his final peace in the Kingdom of God with people.
Isaiah LXVI, 13 — 'ἐν Ιερουσαλημ' — 'en Hierousalem' - in Jerusalem; with Jerusalem
. Both translations are possible, the first pointing to the participants of the Kingdom of God, the second — that the New Jerusalem will be incomparably better than the present one.
Isaiah LXVI, 15 — 'ἐν θυμῷ' — 'en thymo' - with wrath; in wrath
. 'ἐν φλογὶ πυρός' - 'en phlogi pyros' - in blazing fire; with blazing fire
.
Isaiah LXVI, 16 — 'ἐν γὰρ τῷ πυρὶ' — 'en gar to pyri' - for with fire
. 'ἐν τῇ ῥομφαίᾳ' - 'en te rhomphaia' - with the sword
. 'ὑπὸ κυρίου' - 'hypo kyriou' - by the Lord
. The preposition 'hypo' here with the genitive case indicates the passive voice and Who will accomplish all of this.
Isaiah LXVI, 17 — 'εἰς τοὺς κήπους' — 'eis tous kepous' - for the gardens
. What is likely meant is the fact that the pagans as it were consecrate themselves
for pagan shrines in gardens. 'ἐν τοῖς προθύροις' - 'en tois prothyrois' - in the rooms before the doors
. That is, as a snack, without even any formal necessity, carelessly.
Isaiah LXVI, 19 — 'ἐξ αὐτῶν σεσῳσμένους εἰς τὰ ἔθνη εἰς Θαρσις καὶ Φουδ καὶ Λουδ καὶ Μοσοχ καὶ Θοβελ καὶ εἰς τὴν Ἑλλάδα καὶ εἰς τὰς νήσους τὰς πόρρω οἳ οὐκ ἀκηκόασίν μου τὸ ὄνομα' — 'ex auton sesosmenous eis ta ethne eis Tharsis kai Phoud kai Loud kai Mosokh kai Thobel kai eis ten Ellada kai eis tas nesous tas porros hoi ouk akekoasin mou to onoma' - from them those saved to the nations (Gentiles) — to Tarshish, and to Pul, and to Lul, to Meshech, to Tubal, and to Greece, and to the far islands, who have not heard my name
. The preposition 'ek' in its form before the following vowel indicates here that what is spoken of is a selection from a group of people, and those people in a certain measure represent that group. 'ἐν τοῖς ἔθνεσιν' - 'en tois ethnesin' - among those nations (among those Gentiles)
.
Isaiah LXVI, 20 — 'ἐκ πάντων τῶν ἐθνῶν' — 'ek panton ton ethnon' - from all those nations
. That is, effectively from all nations, including those distant ones. 'ἐν λαμπήναις' - 'en lampenais' - in radiance
(what is spoken of is the reflection of the true light of God's glory). 'εἰς τὴν ἁγίαν πόλιν Ἱερουσαλήμ' - 'eis ten hagian polin Hierousalem' - into the holy city of Jerusalem
. 'εἰς τὸν οἶκον κυρίου' - 'eis ton oikon kyriou' - into the house of the Lord
.
Isaiah LXVI, 21 — 'ἀπ' αὐτῶν λήμψομαι ἐμοὶ ἱερεῖς καὶ Λευίτας' — 'ap auton lempsomai emoi hiereis kai Leuitas' - from them I will take for Myself priests and Levites (ministers)
. The preposition 'apo' in its form before the following vowel indicates here that what is spoken of is a selection from a group of people and their separation from the rest, that is, a special group.
Isaiah LXVI, 23 — 'μῆνα ἐκ μηνὸς καὶ σάββατον ἐκ σαββάτου' — 'mena ek menos kai sabbaton ek sabbaton' - month from month and sabbath from sabbath
. Here in terms of meaning — regularly, constantly, always, without ceasing. 'ἐν Ιερουσαλημ' - 'en Hierousalem' - in Jerusalem
.
Isaiah LXVI, 24 — 'ἐν ἐμοί' — 'en emoi' - from Me
. What is spoken of is those who have apostatised from God. 'εἰς ὅρασιν' - 'eis horasin' - as something visible; as a manifestation; as visible things
. That is, they will be seen. The description is given so as to affirm the reality and eternity of eternal torment, and also to evoke the desire to avoid them. This is not an attempt to frighten, but a serious warning.
A prophecy both concerning the New Covenant, concerning joy in Christ the Saviour, and also concerning the judgement upon sin, the Kingdom of God and God's Last Judgement — the conclusion of the book of the prophet Isaiah as a certain summary of the main themes.
Isaiah LXVI, 13 — to comfort
— derives literally from to breathe, to sigh (expressing love)
— with respect to God, a symbol of the bestowal of the Holy Spirit — the Comforter.
The conclusion of the book may signify a prophecy that the words of the book of the prophet will be read in the times of sabbaths
, that is, of the Lord's days, and therefore in connection with Pascha, during the time of Great Lent, which is what is taking place now, so as to caution against sins.
More concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07042023.html
At Vespers:
Genesis L, 4 — 'εἰς τὰ ὦτα Φαραω' — 'eis ta ota Pharao' - into the ears of Pharaoh
.
Genesis L, 5 — 'ἐν τῷ μνημείῳ' — 'en to mnemeio' - in the tomb
. 'ἐν γῇ Χανααν' - 'en ge Khanaan' - in the land of Canaan
.
Genesis L, 8 — 'ἐν γῇ Γεσεμ' — 'en ge Gesem' - in the land of Goshen
.
Genesis L, 10 — 'ἐν ἅλωνα Αταδ' — 'en halona Atad' - at the threshing floor of Atad
.
Genesis L, 13 — 'εἰς γῆν Χανααν' — 'eis gen Khanaan' - to the land of Canaan
. 'εἰς τὸ σπήλαιον τὸ διπλοῦν' - 'eis to spelaion to diploun' - into the double cave
. 'ἐν κτήσει μνημείου' - 'en ktesei mnemeiou' - in the possession of a tomb
. That is, for burial. 'παρὰ Εφρων τοῦ Χετταίου' - 'para Ephron tou Khettaiou' - from beside Ephron the Hittite
. The preposition 'para' here with the genitive case. The same construction is used concerning the procession of the Holy Spirit from the Father and concerning the human nature of Jesus Christ. See more on this at the links:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
Here this indicates that that purchase, like Abraham's settling there, was from the Holy Spirit and points to the Incarnation of the Son of God.
Genesis L, 14 — 'εἰς Αἴγυπτον' — 'eis Aigypton' - to Egypt
.
Genesis L, 15 — 'εἰς αὐτόν' — 'eis auton' - against him
. That is, against whom.
Genesis L, 20 — 'εἰς πονηρά' — 'eis ponera' - for evil (deeds); for evil
. 'εἰς ἀγαθά' - 'eis agatha' - for good (deeds); for good
. The preposition 'eis' indicates here the purpose.
Genesis L, 21 — 'εἰς τὴν καρδίαν' — 'eis ten kardian' - into the heart; to the heart
. That is, what he was knocking upon and addressing.
Genesis L, 22 — 'ἐν Αἰγύπτῳ' — 'en Aigypto' - in Egypt
.
Genesis L, 24 — 'ἐκ τῆς γῆς ταύτης εἰς τὴν γῆν' — 'ek tes ges tautes eis ten gen' - from this land into the land
. Whence and whither. The typical combination of prepositions 'ek'-'eis'.
Genesis L, 25 — 'ἐν τῇ ἐπισκοπῇ' — 'en te episkope' - in the visitation
. What is meant is that Joseph saw
the future, that is, this is a prophecy.
Genesis L, 26 — 'ἐν τῇ σορῷ ἐν Αἰγύπτῳ' — 'en te soro en Aigypto' - in an open coffin in Egypt (note: according to Strong)
. The whole together is a prefiguration of the veneration of the incorrupt relics of the saints.
The end of the lives of Jacob and Joseph. Prophecies and obligations. The repentance of the brothers before Joseph himself, his compassion, the repetition of the words concerning God's Providence. See more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/01042026.html
Egyptian embalmers (pagans) embalmed the body of Jacob — an expression of the fact that there is nothing extraordinary or absolutely immutable in the rite of traditional burial, but above all it is a manifestation of love and respect for the departed person.
At the same time it must be remembered that the bodies of people will rise again, and therefore burial is to take place in faith and with memory of this.
More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07042023.html
Proverbs XXXI, 15 — 'ἐκ νυκτῶν' — 'ek nykton' - from night
. That is, early in the morning before dawn.
Proverbs XXXI, 16, 31 — 'ἀπὸ (δὲ) καρπῶν χειρῶν αὐτῆς' — 'apo (de) karpou kheiron autes' - (but) from the fruits of her hands
. The preposition 'apo' indicates here a gift — she has a gift from God, and others likewise experience (have the experience of) the fruits of her creative, vigorous, and gifted labour. In verse 31, in connection with the image of the Church, it is also spoken of the fact that people must be grateful and follow good examples in their own deeds.
Proverbs XXXI, 17 — 'εἰς ἔργον' — 'eis ergon' - for works
. This verse emphasises her strength and care for good form, and also its use — she is strong because she also directs her strength well.
Proverbs XXXI, 19 — 'εἰς ἄτρακτον' — 'eis atrakton' - for the spindle
.
Proverbs XXXI, 21 — 'τῶν ἐν οἴκῳ' — 'ton en oiko' - those in the house
. That is, the household members. 'οἱ παρ' αὐτῆς' - 'hoi par autes' - those from beside her
. The preposition 'para' in its form before the following vowel here with the genitive case. The same construction is 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/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
Here this indicates that this is both a description of a wonderful woman and also a prophecy concerning the Church (the Church is symbolically depicted under the image of this devout woman; there also exists a widespread interpretation of the Song of Songs of Solomon as a story concerning the Church). See also:
https://oleksandr-zhabenko.github.io/en/commentaries/25032026.html
https://oleksandr-zhabenko.github.io/en/commentaries/25032025.html
Proverbs XXXI, 22 — 'ἐκ δὲ βύσσου καὶ πορφύρας ἑαυτῇ ἐνδύματα' — 'ek de byssou kai porphyras heaute endymata' - of fine linen and purple her own garments
. These are precious fabrics worn by royal persons, by clergy, and in apparitions by angels. The latter shows still more the manifold significance of the image of this woman — for she is likened to angels in apparitions, that is, what is spoken of here is not only a person but also the Church.
Proverbs XXXI, 23, 31 — 'ἐν πύλαις' — 'en pylais' - at the gates; at the doors
. That is, in the places of assembly and judgement, of decision-making. 'ἐν συνεδρίῳ' - 'en synedrio' - in the council; in the assembly
.
Proverbs XXXI, 26 — 'ἐν ἡμέραις ἐσχάταις' — 'en hemerais eskhatais' - in the last days
.
A call to wisdom and righteousness, especially needful for rulers (leaders), for whom the book is directly written, but also for all.
The conclusion of the book — an image and at the same time a father's wish for his son — a wise and understanding woman (wife, mother of children, grandmother of grandchildren, beautiful, slender, in fine form, mistress of the household, a diligent worker, moderate and devout, and so on). The image corresponds to the style of life of that time, to its own era, but has much that is important even now.
More concerning the readings from the Didactic and Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07042023.html
Glory be to Thee, our God, glory be to Thee!