Commentary for (Luke XXI, 12-19; Isaiah VIII, 13–IX, 7; Genesis VI, 9-22; Proverbs VIII, 1-21; Hebrews XII, 1-10; Matthew XX, 1-16)

Oleksandr Zhabenko 🇬🇧
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.

Matins:
(Luke XXI, 12-19)
More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13122025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05122023.html

At the 6th Hour:
(Isaiah VIII, 13–IX, 7)
Isaiah VIII, 14 — 'εἰς ἁγίασμα' — 'eis hagiasma' - into a sanctuary; as a sanctuary. That is, He will be a sanctuary. 'ἐν παγίδι καὶ ἐν κοιλάσματι ἐγκαθήμενοι ἐν Ιερουσαλημ' - 'en pagidi kai en koilasmati enkthemenoi en Hierousalem' - a snare and a pit (hollow) for those who dwell in Jerusalem (note: according to Strong).

Isaiah VIII, 15 — 'ἐν αὐτοῖς' — 'en autois' - in them; with them. 'ἐν ἀσφαλείᾳ' - 'en asphaleia' - in safety (note: according to Strong).

Isaiah VIII, 17 — 'ἀπὸ τοῦ οἴκου Ιακωβ' — 'apo tou oikou Iakob' - from the house of Jacob. The preposition 'apo' indicates that the Lord entirely hides His face.

Isaiah VIII, 18 — 'εἰς σημεῖα καὶ τέρατα' — 'eis semeia kai terata' - for signs and wonders (note: according to Strong). The preposition 'eis' indicates the purpose. 'ἐν τῷ οἴκῳ Ισραηλ' - 'en to oiko Israel' - in the house of Israel. 'παρὰ κυρίου σαβαωθ' - 'para kyriou sabaoth' - from beside the Lord of Sabaoth. 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. It indicates that this is from the Holy Spirit and prophesies concerning the Son of God, whose Incarnation and life are also called a sign in Isaiah. See more at the links and others cited there:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08032025.html
'ἐν τῷ ὄρει Σιων' — 'en to orei Sion' — in the mountain of Zion; on the mountain of Zion. In terms of meaning — the second variant.

Isaiah VIII, 19 — 'ἀπὸ τῆς γῆς' — 'apo tes ges' - from the earth; out of the earth. The preposition 'apo' indicates that the actions of these spirits appear to be spiritual, lofty, elevated above something material, although in reality they are not. 'ἐκ τῆς κοιλίας' - 'ek tes koilias' - out of the belly. The preposition 'ek' indicates whence those sounds originate.

Isaiah VIII, 20 — 'εἰς βοήθειαν' — 'eis boetheian' - for help; as help (note: according to Strong). The preposition 'eis' indicates either the purpose or the designation of the Law, possibly both simultaneously.

Isaiah VIII, 21 — 'εἰς τὸν οὐρανὸν' — 'eis ton ouranon' - into the heaven; upward. Common expression.

Isaiah VIII, 22 — 'εἰς τὴν γῆν' — 'eis ten gen' - to the earth; in the direction of the earth; downward; down. Common expression.

Isaiah IX, 2 — 'ἐν σκότει' — 'en skotei' - in darkness. 'ἐν χώρᾳ καὶ σκιᾷ θανάτου' - 'en khora kai skia thanatou' - in the land (region) and shadow of death (note: according to Strong). That is, surrounded by death, and it shuts out the light of life from people.

Isaiah IX, 3 — 'ἐν εὐφροσύνῃ' — 'en euphrosyne' - in joy; in good understanding; in good humour; in good spirits (note: according to Strong). 'ἐν ἀμήτῳ' - 'en ameto' - at harvest (note: according to Strong).

Isaiah IX, 7 — 'ἐν δικαιοσύνῃ καὶ ἐν κρίματι' — 'en dikaiosyne kai en krimati' - in righteousness and justice; with righteousness and justice; with righteousness and equity; in righteousness and equity (note: according to Strong). Various translations are possible. 'ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα χρόνον' - 'apo tou nyn kai eis ton aiona khronon' - from henceforth and for ever; from now and unto eternal times (note: according to Strong).

The text admits of various possible translations, and moreover the Greek and Hebrew texts differ.

I shall therefore dwell only on references to it in the New Testament (of which there are several), as well as on general thoughts.

Concerning fear, freedom, and the fear of God, there is a fine work at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html

Here am I, and the children whom God has given me — the words of the faithful, but also higher up Isaiah wrote that the Lord had granted him a son, symbolically named in relation to the Assyrian assault. These words are cited by the Apostle Paul (Hebrews II, 13). If the Lord grants children to parents, this is a sign of hope that the Lord grants mercy.

Further, Isaiah exposes diviners and those who invoke the spirits of the dead (modern spiritualists).

Isaiah IX, 1 — is cited in Matthew IV, 15-16, in connection with the beginning of the preaching of Jesus Christ after his Baptism by John.

And further the prophecy concerning the Coming of the Messiah — Jesus Christ, including also Isaiah IX, 6. Here the Greek text of the Septuagint gives a brief rendering, whilst the Hebrew is more expansive. Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace — symbolic names of great significance, among other things, in particular — Prince of Peace — a High Priest for ever after the order of Melchizedek, Mighty God — the very name Jesus means — the Lord is salvation. Everlasting Father, for by Him the ages were made. Wonderful Counsellor — a reference to the conception of the judge Samson, when the Angel answered that his name was wonderful, also that Christ is the power of God and the wisdom of God, as Paul says, that is, concerning the power of God which is made perfect in weakness.

I once wrote a poem containing an allusion to these words in the original — the Wonderful Counsellor — and it spoke in the first place of the prayer of gentle people.

See at the link:
https://oleksandr-zhabenko.github.io/uk/theology.at.ua/naodyntsi.html

Concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13032023.html

At Vespers:
(Genesis VI, 9-22)
Genesis VI, 9 — 'ἐν τῇ γενεᾷ αὐτοῦ' — 'en te genea autou' - in his generation; among his contemporaries.

Genesis VI, 13 — 'ἀπ' αὐτῶν' — 'ap auton' - from them. The preposition 'apo' in its form before the following vowel indicates that unrighteousness had spread so widely that it was as though it had come to exist entirely apart from the sinful people, of itself.

Genesis VI, 14 — 'ἐκ ξύλων' — 'ek xylon' - from trees. The preposition 'ek' indicates the material from which the ark was to be made, whence that material.

Genesis VI, 16 — 'εἰς πῆχυν' — 'eis pekhyn' - to a cubit; up to a cubit. That is, the top is to be a cubit wide, narrowed. 'ἐκ πλαγίων' - 'ek plagion' - from the side (note: according to Strong). Common expression.

Genesis VI, 17 — 'ἐν ᾗ' — 'en he' - in which.

Genesis VI, 18 — 'εἰς τὴν κιβωτόν' — 'eis ten kiboton' - into the ark; to the ark. That is, whither.

Genesis VI, 19 — 'ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν ἑρπετῶν καὶ ἀπὸ πάντων τῶν θηρίων καὶ ἀπὸ πάσης σαρκός δύο δύο ἀπὸ πάντων εἰσάξεις εἰς τὴν κιβωτόν' — 'apo panton ton ktenon kai apo panton ton herpeton kai apo panton ton therion kai apo pases sarkos duo apo panton eisaxeis eis ten kiboton' - from all the draught animals (those that may be used for moving heavy things), and from all the creeping things, and from all the wild beasts, and from all flesh, two — from all you shall bring into the ark (note: according to Strong). The prepositions 'apo' indicate here that a selection is being made among the animals, and moreover they are being set apart from the others (for they will survive).

Genesis VI, 20 — 'ἀπὸ πάντων τῶν ὀρνέων τῶν πετεινῶν κατὰ γένος καὶ ἀπὸ πάντων τῶν κτηνῶν κατὰ γένος καὶ ἀπὸ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς κατὰ γένος αὐτῶν δύο δύο ἀπὸ πάντων' — 'apo panton ton orneon ton peteinon kata genos kai apo panton ton ktenon kata genos kai apo panton ton herpeton ton erponton epi tes ges kata genos auton duo duo apo panton' - from all the birds, the winged birds according to kind, and from all the draught animals according to kind, and from all the creeping things that creep upon the earth according to their kind, two by two from all (note: according to Strong). Analogous to verse 19, but with the addition that they were representatives of their biological species.

Genesis VI, 21 — 'ἀπὸ πάντων τῶν βρωμάτων' — 'apo panton ton bromaton' - from all foods. Analogous to the preceding.

The text concerning Noah and the Lord's decision to bring a flood upon the earth.

Geologists confirm that in the history of the Earth, in many places, there was a period that may be associated with this flood. See in particular:
https://parafia.org.ua/biblioteka/hrystyyanstvo-virovchennya-ta-tradytsiji/zakon-bozhyj/chastyna-tretya-svyaschenna-istoriya-staroho-ta-novoho-zavitu/#toc---3

In the New Testament we have further details, in particular, that people lived without concern for God, for questions of faith and piety, whilst in the text itself it is spoken of how they had corrupted every way of theirs (except for Noah and his family), that is, they did and thought everything wrongly, badly.

In such a society it was very difficult for people who were not firmly established, who did not possess the firm faith that the patriarch Noah had, to come to a knowledge of the truth, and therefore such a society was destroyed by God. Together with those people, the animals also perished. But the Lord preserved the chosen.

Concerning the flood itself, God willing, I shall write later.

From all that those people sinned in, the Lord cautions us.

More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13032023.html

(Proverbs VIII, 1-21)
Proverbs VIII, 3 — 'παρὰ γὰρ πύλαις' — 'para gar pylais' - for in the vicinity of the doors (gates, entrances) (note: according to Strong). The preposition 'para' here with the dative case indicates that this is beside the gates, beside the doors, at the entrance. 'ἐν δὲ εἰσόδοις' - 'en de eisodois' - in the entrance; at the entrance (note: according to Strong). That is, literally at the entrance.

Proverbs VIII, 6 — 'ἀπὸ χειλέων' — 'apo kheileon' - from the lips; out of the lips (note: according to Strong). The preposition 'apo' here indicates that what wisdom speaks is her gift, one simply needs to receive it for oneself.

Proverbs VIII, 8 — 'ἐν αὐτοῖς' — 'en autois' - in them.

Proverbs VIII, 20 — 'ἐν ὁδοῖς δικαιοσύνης' — 'en hodois dikaiosynes' - in the ways of righteousness; on the ways of righteousness. Where.

Proverbs VIII, 21 — 'ἐξ αἰῶνος' — 'ex aionos' - from of old. The preposition 'ek' in its form before the following vowel indicates that wisdom is of the most ancient origin, is not something new in comparison with anything else.

Solomon (the Lord through him) writes of the value of wisdom, understanding, and knowledge. One may look at it thus: wisdom is the key to the truth of all things — to creation, but also to the Creator. For a person without wisdom does not gain access to what is real, to what is genuine, or, having gained it, is unable to walk well upon the path towards it. And whatever a person may possess, if they do not have understanding and wisdom, they will not be able to live well with it. Therefore, naturally, wisdom and knowledge are of the greatest importance. In the present reading it speaks more of human wisdom, and further — Solomon lifts his eyes upward towards God, towards eternity.

More concerning the readings from the Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13032023.html

Concerning the others that follow.

Hebrews XII, 3 — 'τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς ἑαυτὸν ἀντιλογίαν' — 'ton toiauten hypomemenekota hypo ton amartolon eis heauton antilogian' - him who endured (bore, withstood) through sinners such contradiction (such disobedience, opposition, gainsaying) against Himself (note: according to Strong). The preposition 'hypo' here with the genitive case indicates what Christ suffered from sinners, humbly enduring it through them. In a certain sense the sinners here are not active opponents, but a kind of instruments of sin, and also from this standpoint its victims, whilst Christ bears sin, suffering, and death, yet is long-suffering towards people. Let us recall also Christ's prayer for those who crucified him on the cross.

Hebrews XII, 5 — 'μηδὲ ἐκλύου ὑπ' αὐτοῦ ἐλεγχόμενος' — 'mede eklyou hyp autou elenkhomenos' - neither faint (waver, grow weary), when being instructed (receiving reproof or correction) by Him (note: according to Strong). The preposition 'hypo' in its form before the following vowel here with the genitive case indicates the passive voice of the participle and that the instruction takes place through the Lord, that the Lord interacts with the person in that manner in that situation.

Hebrews XII, 7 — 'εἰς παιδίαν ὑπομένετε' — 'eis paidian hypomenete' - (come into a situation where) you endure corrective reproofs (note: according to Strong). The preposition 'eis' indicates a complex grammatical construction signifying a transition to a new situation, desirable in view of the preceding conditions, that is, a transition-realisation, a transition-fulfilment — the apostle desires that we, enduring reproofs from God, should receive them as children, and conduct ourselves accordingly, not diminishing our love for God. The Lord desires our mature understanding.

Hebrews XII, 10 — 'ἐπὶ τὸ συμφέρον εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ' — 'epi to sympheron eis to metalabein tes agiotetos autou' - for benefit (for good) for the participation in His holiness (note: according to Strong). The preposition 'eis' indicates the purpose of the action. More literally (God acts) for our 'being gathered together, being brought together', so as to share His holiness with us. That is, God permits (or even sends) things to people so that they should not be indeterminate, ungathered, dissipated and so forth, so that there should not occur in them an inward unnecessary struggle of motives.

More concerning the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05082025.html
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/20082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/01082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082023.html

Glory be to Thee, our God, glory be to Thee!