Glory Be to Jesus Christ!
🌞
Since in the works published at the following 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/27112024.html
it is written that the use of prepositions is important for the correct understanding of important and actual issues, in particular the issue of power, I am writing commentaries on the use of these prepositions. As a piece of advice on how to read the text, you can read the verse in translation and/or in the original (if you have the opportunity), and then the commentary on prepositions here. Next, you need to understand which part of the verse the commentary refers to, and consider what it affirms — or less often, denies — that is essential to understanding. This thoughtful reading helps to deepen understanding and protects against the mistakes mentioned above.
As Lent has begun, the readings from the New Testament are replaced by readings from the Old Testament to encourage people to repentance.
Since I am commenting on several Ancient Greek (koine) prepositions, I will continue to comment on the Old Testament readings by looking at the first complete translation into Ancient Greek, the Septuagint.
In the 6th hour:
Isaiah XLVIII, 17 — ‘ἐν ᾗ πορεύσῃ ἐν αὐτῇ’ - ‘en he poreuse en aute’ - ‘in which you will walk’. This refers to human behaviour, i.e. one will behave in this way.
Isaiah XLVIII, 20 — ‘ἔξελθε ἐκ Βαβυλῶνος φεύγων ἀπὸ τῶν Χαλδαίων’ - ‘exelthe ek Babylonos pheugon apo ton Khaldaion’ - ‘come out of Babylon, flee from the Chaldeans’. The preposition ‘ek’ indicates here the exodus from Babylon (a parallel to the exodus of the Jews from Egypt with Moses, a symbol of spiritual deliverance, which can also mean more than just spiritual liberation). The preposition ‘apo’ indicates here that one must completely leave the Chaldeans, i.e. stop holding on to the customs, lifestyle and behaviour, and views of the Gentiles, of whom the ancient Chaldeans were representatives.
Isaiah XLVIII, 21 — ‘ὕδωρ ἐκ πέτρας’ - ‘hydor ek petras’ - ‘water out of the rock; water out of the stone’. That is, where the water came out of.
Isaiah XLIX, 1 — ‘ἐκ κοιλίας μητρός μου’ - ‘ek koilias metros mou’ - ‘from my mother's womb’. That is, from where.
Isaiah XLIX, 2 — ‘ὑπὸ τὴν σκέπην τῆς χειρὸς αὐτοῦ’ - ‘hypo ten skepen tes kheiros autou’ - ‘under the shadow of His hand’. The preposition ‘hypo’ is here with an accusative and indicates under what the Lord hid the person in question (here, the symbolic people of God, Israel). ‘ἐν τῇ φαρέτρᾳ αὐτοῦ’ - ‘en te pharetra autou’ - ‘in His quiver’.
Isaiah XLIX, 3 — ‘ἐν σοὶ δοξασθήσομαι’ - ‘en soi doxasthesomai’ - ‘in you I will be glorified; with you I will be glorified’. Both translations are possible, the first indicating that the Lord will manifest His glory in Israel, will appear Himself, and the second that the faithful will glorify God and will also be the reason for others to glorify God.
Isaiah XLIX, 4 — ‘εἰς μάταιον καὶ εἰς οὐδὲν ἔδωκα τὴν ἰσχύν μου’ - ‘eis mataion kai eis ouden edoka ten iskyn mou’ - ‘in vain and for nothing have I given my strength’. That is, he used the power he had in vain, and he became tired and exhausted. This refers to the fruitlessness of a sinful life. The preposition ‘eis’ indicates here how Israel had directed his strength. ‘διὰ τοῦτο ἡ κρίσις μου παρὰ κυρίῳ’ - ‘dia touto he krisis mou para kyrio’ - ‘because of this my judgement is in the vicinity of the Lord’. The preposition ‘para’ here is with the dative case and indicates that whether Israel will be praised, rewarded, honoured, valued, etc. is at God's discretion - if the Lord shows mercy and love, then Israel, although it has wasted God's gifts, will be forgiven, saved, but if it is God Who judges, then the judgement will be righteous and just. An image of the feelings and state of a sinful person who entrusts themselves to God in conversion.
For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/03042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/22042024.html
At vespers:
Genesis XXVII, 3, 5 — ‘εἰς τὸ πεδίον’ - ‘eis to pedion’ - ‘to the plain’. That is, where to.
Genesis XXVII, 9 — ‘εἰς τὰ πρόβατα’ - ‘eis ta probata’ - ‘to the sheep; to the flock of sheep’. That is, where to.
Genesis XXVII, 15 — ‘παρ’ αὐτῇ ἐν τῷ οἴκῳ' - par aute en to oiko
- in the vicinity of her in the house
. The preposition ‘para’ in its form before the following vowel is here with the dative case and indicates that as the hostess she knew where her son's clothes were. Perhaps she was caring for those clothes in the place of her son Esau.
Genesis XXVII, 17 — ‘εἰς τὰς χεῖρας Ιακωβ’ - ‘eis tas kheiras Iakob’ - ‘into the hands of Jacob’. That is, where to.
Verses 22 and 23 indicate that Jacob and Esau had a similar body constitution, although they had very different characters and outlooks.
Genesis XXVII, 25 — ‘ἀπὸ τῆς θήρας σου τέκνον’ - ‘apo tes theras sou teknon’ - ‘from the hunted by you, o child’. The preposition ‘apo’ indicates here that what was hunted on the plain was taken home from the field and was to be eaten here.
Genesis XXVII, 28 — ‘ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ καὶ ἀπὸ τῆς πιότητος τῆς γῆς’ - ‘apo tes drosou tou ouranou kai apo tes piotetos tes ges’ - ‘from the dew of the heaven and from the fatness of the earth’. The preposition ‘apo’ indicates that these are God's gifts. The heaven gives the dew, which for the prophets is the dew of healing, for the Babylonian youths is a sign of salvation from the fire, and is a symbol of resurrection; and the earth is represented as well-fed, well-nourished woman, fruitful and generous.
Genesis XXVII, 30 — ‘ἀπὸ προσώπου Ισαακ’ - ‘apo prosopou Isaak’ - ‘from the face of Isaac’. That is, from Isaac, so that the latter would not see him at all. ‘ἀπὸ τῆς θήρας’ - ‘apo tes theras’ - ‘from the hunted’. See the commentary on verse 25 above.
Genesis XXVII, 33 — ‘ἀπὸ πάντων’ - ‘apo panton’ - ‘from everything’. That is, everything. The preposition ‘apo’ here indicates that the food was eaten eagerly.
Genesis XXVII, 39 — ‘ἀπὸ τῆς πιότητος τῆς γῆς’ - ‘apo tes pistetos tes ges’ - ‘from the fatness of the earth’. ‘ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ ἄνωθεν’ - ‘apo tes drosou tou ouranou anothen’ - ‘from the dew of the heaven above’. Similar to verse 28 above. Here the two blessings coincide, indicating their universal character, that it is a good thing to wish for human beings in general.
Genesis XXVII, 40 — ‘ἀπὸ τοῦ τραχήλου σου’ - ‘apo tou trakelou sou’ - ‘from your neck’. The preposition ‘apo’ indicates here that the yoke will be thrown off completely, in its entirety. We can think that the prophecy was fulfilled after the First Coming of Christ.
For more information about the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/03042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/22042024.html
Proverbs XIX, 18 — ‘εἰς δὲ ὕβριν μὴ ἐπαίρου τῇ ψυχῇ σου’ - ‘eis de hybrin me epairou te psykhe sou’ - ‘do not lift up your soul to insult (contempt, harm)’. The preposition ‘eis’ indicates that it is a question of the soul's movement towards a state of insult, contempt, which the Lord warns against. In other words, children need to be brought up by the parents, but always with respect and without offence.
Proverbs XIX, 21 — ‘ἐν καρδίᾳ ἀνδρός’ - ‘en kardia andros’ - ‘in the heart of a man’. ‘ἡ δὲ βουλὴ τοῦ κυρίου εἰς τὸν αἰῶνα μένει’ - ‘he de boule tou kyriou eis ton aiona menei’ - ‘the counsel of the Lord will remain forever (will abide forever)'. That is, what the Lord has decided will come to pass and remain so forever, without cancellation. A comparison of the fickle and uncertain human heart (even among strong men) and God's power. See also the links below for more.
Proverbs XIX, 23 — ‘φόβος κυρίου εἰς ζωὴν’ - ‘phobos kyriou eis zoen’ - ‘the fear of the Lord into life; the fear of the Lord for life’. This is a multifaceted expression that indicates that the fear of the Lord leads to life and is necessary for life. Read more about the fear of God at this link:
https://www.facebook.com/groups/1539152859716654/?multi_permalinks=3554517061513547
‘ἐν τόποις’ — ‘en topois’ - ‘in places’. The following is about a person who does not have this fear of God.
Proverbs XIX, 24 — ‘ὁ ἐγκρύπτων εἰς τὸν κόλπον αὐτοῦ χεῖρας ἀδίκως’ - ‘ho engkypton eis ton kolpon autou kheiras adikos’ - ‘who hides in the bosom unjustly his hands’. This refers to a person who, instead of doing justice, evades it or directly commits injustice.
For more on the reading, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/22042024.html
Glory be to Thee, our God, glory be to Thee!