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 VII, 1 — 'ἐν ταῖς ἡμέραις Αχαζ' — 'en tais hemerais Akhaz' - in the days of Ahaz
.
Isaiah VII, 2 — 'εἰς τὸν οἶκον Δαυιδ' — 'eis ton oikon Dauid' - (for) the house of David
. 'ἐν δρυμῷ ξύλον' - 'en drymo xylon' - a tree in the forest (note per Strong's)
. 'ὑπὸ πνεύματος σαλευθῇ' - 'hypo pneumatos saleuthe' - shaken by the wind (note per Strong's)
. The preposition 'hypo' here with the genitive case indicates a passive state (what shakes the tree).
Isaiah VII, 3 — 'εἰς συνάντησιν' — 'eis synantesin' - to meet (note per Strong's)
. Common expression.
Isaiah VII, 4 — 'ἀπὸ τῶν δύο ξύλων τῶν δαλῶν τῶν καπνιζομένων' — 'apo ton duo xylon ton dalon ton kapnizomenon' - from two remnants of smoking firebrands (note per Strong's)
. The preposition 'apo' indicates that the anticipated influence of those firebrands
will not in fact come about, passing without the expected consequences.
Isaiah VII, 6 — 'εἰς τὴν Ιουδαίαν' — 'eis ten Ioudaian' - into Judah; concerning Judah
. That is, whither
and against what
.
Isaiah VII, 8 — 'ἀπὸ λαοῦ' — 'apo laou' - from people
. The preposition 'apo' indicates that what is spoken of is the complete cessation of the full existence of the people of Ephraim.
Isaiah VII, 11 — 'παρὰ κυρίου θεοῦ' — 'para kyriou theou' - from beside the Lord God
. The preposition 'para' here with the genitive case. The same construction is used concerning the procession of the Holy Spirit from the Father and the human nature of Jesus Christ. Here it indicates that the sign is to come from the action of the Holy Spirit and to concern the Incarnation of God. See further at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
'εἰς βάθος ἢ εἰς ὕψος' — 'eis bathos e eis hypsos' — into the depth or into the height (note per Strong's)
.
Isaiah VII, 14 — 'ἐν γαστρὶ' — 'en gastri' - in the belly; in the womb
.
The reading concludes with the well-known prophecy concerning the birth of the Son of God from a Virgin. And the history described itself shows that the Lord does not permit many things, and is Mighty to save from the judgement (counsel, conspiracy) of people.
When the prophet asks to ask a sign of God, this indicates encouragement, that the Lord gives an answer now, and the actions will have symbolic significance. The absence of Ahaz's desire is called the absence of boldness
in Ukrainian, дерзновения
in Slavonic. The ordinary state of a person who does not draw near to God resolutely.
The prophecy concerning the Virgin was particularly mentioned at the feast of the Meeting of the Lord in connection with the righteous Simeon — see:
https://oleksandr-zhabenko.github.io/en/commentaries/02022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/15022023.html
— for according to Tradition, he doubted that it would be precisely a Virgin. It is mentioned on other occasions as well, and is mentioned during the Mystery of Holy Orders.
https://parafia.org.ua/biblioteka/hrystyyanstvo-virovchennya-ta-tradytsiji/zakon-bozhyj/chastyna-tretya-svyaschenna-istoriya-staroho-ta-novoho-zavitu/#toc--13
https://parafia.org.ua/biblioteka/hrystyyanstvo-virovchennya-ta-tradytsiji/zakon-bozhyj/chastyna-pyata-pro-viru-i-zhyttya-hrystyyanske/#toc-----5
The name Emmanuel
is directly translated God with us
— so richly meaningful that it is difficult even simply to recall everything. And they shall call
— in the plural — precisely indicates that people will have many different grounds to call Jesus Christ thus, and for different people these grounds will manifest differently. Even more, since the Incarnation of the Son of God has significance not only for people, and not only for their salvation, our salvation, but also for the whole of creation, as it is spoken of in the Creed.
Concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10032023.html
At Vespers:
Genesis VI, 2 — 'ἀπὸ πασῶν' — 'apo pason' - from all
. The preposition 'apo' indicates that these daughters were then separated from the rest, set apart.
Genesis VI, 3 — 'ἐν τοῖς ἀνθρώποις τούτοις' — 'en tois anthropois toutois' - in these people
. 'εἰς τὸν αἰῶνα' - 'eis ton aiona' - for ever
. Common expression.
Genesis VI, 4 — 'ἐν ταῖς ἡμέραις ἐκείναις' — 'en tais hemerais ekeinais' - in those days; in the course of those days
. 'ἀπ' αἰῶνος' - 'ap aionos' - from of old
. The preposition 'apo' in its form before the following vowel indicates the starting point of a reckoning of time, that is from ancient times
from the perspective of Moses's contemporaries (and all the more so from the modern perspective).
Genesis VI, 5 — 'ἐν τῇ καρδίᾳ αὐτοῦ' — 'en te kardia autou' - in His heart
. Where.
Genesis VI, 7 — 'ἀπὸ προσώπου τῆς γῆς ἀπὸ ἀνθρώπου ἕως κτήνους καὶ ἀπὸ ἑρπετῶν ἕως τῶν πετεινῶν τοῦ οὐρανοῦ' — 'apo prosopou tes ges apo anthropou heos ktenous kai apo herpeton heos ton peteinon tou ouranou' - from the face of the earth from humankind and unto beast and from creeping things unto the birds of heaven (note per Strong's)
. The first preposition 'apo' here indicates whence the creatures named thereafter were to be wiped out, whilst the subsequent prepositions 'apo' form part of expressions in the sense of the starting point of a reckoning
.
Scholars note that the question of the giants, the sons of God and daughters of men
is likewise mysterious, and there are various approaches to its interpretation. Two are most prominently distinguished — one, in which some understood by the sons of God the angels (but this contradicts the understanding of angels as spirits, who do not perform miracles resembling the Incarnation of the Son of God), which, in view of the words in parentheses here, seems to me incorrect. Such an understanding also contradicts the words of Jesus concerning the resurrection of the dead — that angels do not marry.
Nevertheless, it is necessary to remember that demons (angels by nature) may, by God's permission, implant
evil thoughts in people, including lustful ones (to tempt).
The second, more widespread, and logically more correct understanding is that by sons of God
are named righteous men who endeavoured to preserve faith and piety, whilst by daughters of men
are named women with earthly interests
who did not seek God with complete sincerity. Giants renowned from of old
— a reference to legends about giants among various peoples, about epic heroes. This does not factually confirm the legends themselves, but points to a certain real basis for them, that such exceptional people did exist.
The most difficult to understand, however, are the words of the Lord concerning His breath
(translated mostly as spirit
or Spirit
, but what manner of spirit of the Lord
is this? Are these angels? And it is hardly the Holy Spirit, for the people were far from holiness (in the flesh
)). The parallel with the creation of humanity is evident — and here, therefore, most likely it is breath
, the breathing of life
into people. See more at the links:
https://www.instagram.com/p/DUu7Q2zDW9n/?img_index=1
https://www.instagram.com/p/DT6XeoPAieq/
https://www.instagram.com/p/DT6fS8BAiZV/?img_index=1
That is, the Lord, on account of unholy living, permitted people to die sooner and to have less mighty offspring. 120 years — the age of Moses's death, who on account of a single instance of unbelief did not enter the Promised Land, yet throughout all his years preserved both strength and clarity of mind, and above all was a Beholder of God from the time of his service as a prophet. But it is necessary to remember that Abraham, for example, lived longer, meaning this is not a strict upper limit
of human age. Likewise, these words cannot be fully and correctly understood if the words concerning the far greater age of the forefathers remain unclear.
More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10032023.html
Proverbs VI, 24 — 'ἀπὸ γυναικὸς ὑπάνδρου καὶ ἀπὸ διαβολῆς γλώσσης ἀλλοτρίας' — 'apo gynaikos hypandrou kai apo diaboles glosses allotrias' - from a married woman and from the slanders (resembling the diabolical) of a foreign woman (that is, another man's wife) (note per Strong's)
. The preposition 'apo' indicates that one must be diligently on guard against that.
Proverbs VI, 25 — 'μηδὲ συναρπασθῇς ἀπὸ τῶν αὐτῆς βλεφάρων' — 'mede synarpasthes apo ton autes blepharon' - be not seized (overcome, taken by force) from her eyelids (near the eyes) (note per Strong's)
. The preposition 'apo' indicates that that forced seizure does not in fact originate from the eyes, for which the eyes themselves are blameless, but rather the tempted heart of the person is at fault.
Proverbs VI, 26 — 'τιμὴ γὰρ πόρνης ὅση καὶ ἑνὸς ἄρτου γυνὴ δὲ ἀνδρῶν τιμίας ψυχὰς ἀγρεύει' — 'time gar pornes hose kai henos artou gyne de andron timias psykhas agreuei' - for the price of a harlot is the same as a single loaf of bread, but a wife hunts a man's precious soul (note per Strong's)
. There are no prepositions here to which attention is drawn, but the thought is this: a married woman who seeks a lover is seeking a precious soul
for herself, that is, she is interested not so much in money as in what manner of person the lover will be. But therefore, in order not to fall into her snare, one must value one's own soul, that is, to have a genuine love for oneself. If anyone truly values their soul, their life, they will not destroy them with such a woman.
Proverbs VI, 27 — 'ἐν κόλπῳ' — 'en kolpo' - in the bosom (note per Strong's)
.
Proverbs VI, 33 — 'εἰς τὸν αἰῶνα' — 'eis ton aiona' - for ever
. Common expression.
Proverbs VI, 34 — 'ἐν ἡμέρᾳ κρίσεως' — 'en hemera kriseos' - on the day of judgement
. When.
Proverbs VII, 1 — 'παρὰ σεαυτῷ' — 'para seauto' - in the vicinity of yourself
. The preposition 'para' here with the dative case indicates that these are to be deeply personal commandments, teaching, instruction.
Once again, an actualisation of the need for wisdom and commandments, followed by an extended description of why adultery is evil, so as to caution everyone from it.
The metaphor of burning coals shows that one must exercise caution in relations with people of the opposite sex. This does not mean fearing them (just as a person ordinarily does not fear fire, but knows how to control it), but points to a present danger.
Careful — fire!
The second part of the reading explains the difference between sins against property and sins against persons in view of the possibility of making amends
or compensating
for them in some way.
Sins against persons have no material compensation
, and therefore they must be doubly avoided.
This does not mean that sins cannot be forgiven, but they cannot be materially compensated or made good (and it is difficult to say whether they can be compensated in any other way).
The Lord cautions us from that.
Concerning the theme of fidelity there are fine works at the links:
https://www.instagram.com/oleksandr_zhabenko/p/DT6fitxAvd9/
https://www.instagram.com/oleksandr_zhabenko/p/DVQxVNPjche/
https://www.instagram.com/oleksandr_zhabenko/p/DVCfQjCAjZp/
https://www.instagram.com/oleksandr_zhabenko/p/DT6e62HgrP5/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
More concerning the readings from the Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10032023.html
Glory be to Thee, our God, glory be to Thee!