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 VI, 4 — 'ἀπὸ τῆς φωνῆς' — 'apo tes phones' - from the voice
. The preposition 'apo' indicates that the voice is an accompanying, secondary cause of the shaking. One must then think that the primary cause of the shaking is not God's glory (and it does not strive to destroy creation — let us recall that Christ will not break a bruised reed
), but creation itself — although God does not strive to shake it, yet it has in His glorious presence a feeling of weakness and instability
, as a human being does.
Isaiah VI, 5 — 'ἐν μέσῳ' — 'en meso' - in the midst
. A common expression.
Isaiah VI, 6 — 'ἐν τῇ χειρὶ' — 'en te kheiri' - in the hand
. Where. 'ἀπὸ τοῦ θυσιαστηρίου' - 'apo tou thysiasteriou' - from the altar (note: according to Strong)
. The preposition 'apo' indicates that the coal was fully taken from the altar in order to touch the lips of the prophet.
Isaiah VI, 11 — 'παρὰ τὸ μὴ κατοικεῖσθαι' — 'para to me katoikeisthai' - to the proximity to being uninhabited (note: according to Strong)
. That is, close to a state of almost complete desolation. 'παρὰ τὸ μὴ εἶναι ἀνθρώπους' - 'para to me einai anthropous' - to the proximity to there being no people (note: according to Strong)
. Analogously to the previous. The preposition 'para' here with the accusative indicates that it is a question of a state of almost completely…
.
The vision of Isaiah, the Lord of Sabaoth, the seraphim, the purification of the prophet, God's judgement.
A very mysterious, mystical passage, full of many enigmas. Nevertheless, there are many widely held views.
The description of the seraphim is in effect the only one in the Old Testament; they are considered the highest (at least of those known in Scripture) angelic order, the closest to God, blazing with God's love, through whom people can also be lifted up in it towards God.
In particular the purification of Isaiah enables him to bear the ministry of the prophet.
We see his humility in the words about unclean lips.
In my view, the pairs of wings of the seraphim symbolically (and the vision is full of symbols) bear instruction for us — the pair of wings that cover the face is a symbol of love for God, the pair of wings that cover the body is a symbol of love for oneself, and the pair of wings with which they fly is a symbol of active love for others, for one's neighbours, and so forth.
In the coal from the altar there is a prefiguration of the Sacrament of Communion, which is why these words are recalled during Communion itself.
I draw attention to the fact that to God's question Isaiah's answer seems to burst forth
from his lips. In my view, this bears witness to the fact that in God's presence even the secrets of hearts, the designs and the characteristics of the person become manifest — which is why, for example, Peter on Tabor speaks without fully being aware of himself, as does Isaiah in this vision.
It is difficult to understand the words about God's judgement. In particular regarding the numerical significance.
And it is important to remember that in Isaiah this is a many-layered and many-meaning concept. Here, in the vision, God's glory is most visible, which is why one can see first and foremost those divine actions for the cessation of sin and the destruction of evil which He accomplishes and will accomplish.
On the readings from the Prophets see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09032023.html
At Vespers:
On the creation of the person see a fine poem at the link:
https://www.instagram.com/p/DT6X5acAk52/
I shall also note that it is God Himself who gives the name to the human being. This points to a special divine design of love towards people.
Further comes the theme of the genealogies of the first people, apart from Cain. The themes of the length of life and the existence of other people
.
Yesterday I wrote on the theme of other people
; today I wish to supplement it.
https://oleksandr-zhabenko.github.io/en/commentaries/04032026.html
In Scripture there are words that can fully point to the fact that all people descend from Adam and Eve bodily, but if one goes deeper, this thought again proves not so unconditional.
Let us look carefully.
Acts XVII, 26-29: And the whole human race He [that is, God] created from one [here in the masculine, which means from Adam] to dwell on the whole surface of the earth, and appointed the defined ages [seasons of time, times, epochs] and the boundaries [limits, borders] of their dwelling, so that they might seek God, whether they might perceive and find Him, though He is not far from each of us. For in Him we live and move and exist, as also some of your poets said: For we are also His offspring! Therefore, being that offspring of God, we ought not to think that the Divinity is like gold, or silver, or stone, the work of craft or human invention.
Indeed, if one understands this bodily and literally, then from the rib of Adam God created Eve, gave them children, preserved them from diseases, settled the nations, giving them certain territories and times with their boundaries.
But from one
in Greek uses the preposition εκ, which denotes the source of action or movement (from whence as source? from what source?). But let us look carefully: what action, what movement is meant?
If only that of verses 26-27, that is, the physical settling, the forming of peoples and nations, states and other things, the seeking of God, then the traditional understanding remains entirely logical.
But if one has in mind the whole cited passage, including the words about God's offspring
(that is, so that people might become children of God by grace, according to the promises and God's designs, without being bodily descendants of God in any sense), as well as the reflections mentioned yesterday at the link above, and also the thoughts mentioned in the texts at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/24022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/25022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/26022026.html
then the answer to the question of the existence of other people
is not so obvious.
A possible variant in that case appears to be that Adam is the bearer of the image of God, which in turn consisted not in belonging to the biological species of humanity, but in being endowed with a soul and in a relationship with God. And then the existence of other people
besides those mentioned is possible.
In that case Paul's words would mean that people through Adam and Eve received the image of God, became truly human in the full sense
, but at the same time received from Adam and Eve the damage of nature.
I write in the conditional mood, since for me this appears hypothetical, and I adduce it in order to be consistent in my reasoning. In my view, taking hypothetical scenarios
into account also allows one to a certain degree to know God's truth better, which is what the Lord wants us to do. God desires all to be saved and to come to the knowledge of the truth.
This again speaks of the fact that we do not know well enough the history of that time, that there are indeed many questions that are unclear and whose very existence ought to be
, about which I also wrote earlier (see the links above).
Regarding the length of life there are also unclarities and enigmas. In general a gradual shortening is visible.
For more on the readings from the Law see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09032023.html
Proverbs VI, 3 — 'εἰς χεῖρας κακῶν' — 'eis kheiras kakon' — into evil hands
. That is, they have fallen into a bad situation.
Proverbs VI, 5 — 'ἐκ βρόχων' — 'ek brokhon' - from a snare; from a noose (note: according to Strong)
. 'ἐκ παγίδος' - 'ek pagidos' - from a trap (note: according to Strong)
. The preposition 'ek' in both cases here indicates from whence one must save oneself (that is, what the situation truly means).
Proverbs VI, 7 — 'μηδὲ ὑπὸ δεσπότην ὢν' — 'mede hypo despoten on' - neither being under a master (note: according to Strong)
. That is, there is no one who uses and cares for the land, a full owner. The preposition 'hypo' here with the accusative indicates that the land is (not) under a full owner.
Proverbs VI, 8 — 'ἐν τῷ ἀμήτῳ' — 'en to ameto' - in the harvest (note: according to Strong)
.
Proverbs VI, 9 — 'ἐξ ὕπνου' — 'ex hypnou' - from sleep; out of sleep
. The preposition 'ek' in its form before the following vowel indicates from what state one must emerge.
Proverbs VI, 14 — 'ἐν παντὶ καιρῷ' — 'en panti kairo' - at all times; at every season
. That is, always, at every important change or event.
Instruction concerning industriousness and the harmfulness of laziness, using the examples of ants and bees. Social organisation is one of the factors that allows people to achieve better results when they work at it.
Instruction against evil and crafty people who devise evil and seek how to carry it out.
For more on the readings from the Poetical Books see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09032023.html
Glory be to Thee, our God, glory be to Thee!