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 LVIII, 1 — ‘ἀναβόησον ἐν ἰσχύι’ - ‘anaboeson en iskhyi’ - ‘raise your voice strongly; shout upward with great power; cry out in strength’. There are different translations possible.
Isaiah LVIII, 2 — ‘ἡμέραν ἐξ ἡμέρας’ - ‘hemeran ex hemeran’ - ‘from day to day; daily’. A common expression.
Isaiah LVIII, 3 — ‘ἐν γὰρ ταῖς ἡμέραις τῶν νηστειῶν ὑμῶν’ - ‘en gar tais hemerais ton nesteion hymon’ - ‘for in the days of your fasts’. The Jews, like many modern Christians, had long fasts throughout the year and short fasts throughout the year.
Isaiah LVIII, 4 — ‘εἰς κρίσεις καὶ μάχας νηστεύετε’ - ‘eis kriseis kai makhas nesteuete’ - ‘for judgements and clashes (quarrels) (you) fast’. The preposition ‘eis’ indicates the purpose here. ‘ἐν κραυγῇ’ - ‘en krauge’ - ‘in shouting; in crying out’. Shouting does not make human words ‘better heard or more effective’ for God. God neither suffers from deafness or hardness, nor does He compete with people who is stronger…
Isaiah LVIII, 6 — ‘ἀπόστελλε τεθραυσμένους ἐν ἀφέσει’ - ‘apostelle tethausmenous en aphesei’ - ‘let those who are broken be set free by forgiveness’. This means that forgiveness, the forgiveness of sins, can heal the brokenness of people, which manifests itself in various forms. See also the place where Christ quotes these words in relation to His Mission:
https://oleksandr-zhabenko.github.io/en/commentaries/19092024.html
Isaiah LVIII, 7 — ‘εἴσαγε εἰς τὸν οἶκόν σου’ - ‘eisage eis ton oikon sou’ - ‘bring into your house’. Here a different word is used compared to the Lord's Prayer. See more about the Lord's Prayer here:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
‘ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου οὐχ ὑπερόψῃ’ — ‘apo ton oikeion tou spermatos sou oukh hyperopse’ - ‘from your offspring's domestic ones (i.e. close relatives) you will not disregard (neglect; ignore)’. Google Gemini 2.5 indicates that this is a rare grammatical form of verb negation, which, as an exception, presumably indicates that it is a categorical statement about a future fact - ‘you will not do this for sure’. In general, it is difficult to understand this quote in connection with the preposition ‘apo’. It may well be that it refers to the ignoring of the youngers by the older, which will certainly not happen.
Isaiah LVIII, 9 — ‘ἀφέλῃς ἀπὸ σοῦ’ - ‘apheles apo sou’ - ‘you will distance from you; you will take away from you'. The preposition ‘apo’ indicates that it is necessary to remove, to reject it completely, totally.
Isaiah LVIII, 10 — ‘ἐκ ψυχῆς σου’ - ‘ek psykhes sou’ - ‘from your soul’. That is, quite sincerely, unselfishly, mercifully, out of love. ‘ἀνατελεῖ ἐν τῷ σκότει τὸ φῶς σου’ - ‘anatelei en to skotei to phos sou’ - ‘your Light will rise in the darkness (as the sun rises in the morning); your light will rise in the darkness’. The prophecy is about Christ, the Sun of Righteousness, the Sun of Truth, the Sun of Justice, the Sun of Justification, Who will appear in the life of such a person even in difficult times. At the same time, it is a prophecy that nothing in the person will hinder the operation of Christ, the operation of God's grace, the light of God that will be given to the person, that is, the person will not be deprived or limited in the grace of God because of their own sins, thus it is a significant prophecy of God's salvation for people.
For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/05042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24042024.html
At vespers:
Genesis XLIII, 26, XLV, 2 — ‘εἰς τὴν οἰκίαν’ - ‘eis ten oikian’ - ‘into the house’. ‘ἐν ταῖς χερσὶν αὐτῶν’ - ‘en tais khersin auton’ - ‘in their hands’. ‘εἰς τὸν οἶκον’ - ‘eis ton oikon’ - ‘into the household’.
Genesis XLIII, 30 — ‘εἰς τὸ ταμιεῖον’ - ‘eis to tamieion’ - ‘into the secret chamber’. See also here:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
Genesis XLV, 1 — ‘πάντας ἀπ’ ἐμοῦ‘ - pantas ap emou
- all from me’’. The preposition ‘apo’ in its form before the next vowel indicates here that everyone must be taken out completely, so that no one is left behind.
Genesis XLV, 4 — ‘ἀπέδοσθε εἰς Αἴγυπτον’ - ‘apedesthe eis Aigypton’ - ‘sold into Egypt’.
Genesis XLV, 5 — ‘εἰς γὰρ ζωὴν ἀπέστειλέν με ὁ θεὸς’ - ‘eis gar zoen apesteilen me ho theos’ - ‘for God sent me for the sake of life’. Joseph is a prototype of Christ, so these words are also a prophecy about Christ.
Genesis XLV, 6 — ‘ἐν οἷς’ - ‘en hois’ - ‘into which’.
Genesis XLV, 10 — ‘ἐν γῇ Γεσεμ Ἀραβίας’ - ‘en ge Gesem Arabias’ - ‘in the land of Goshen of Arabia’.
Genesis XLV, 13 — ‘ἐν Αἰγύπτῳ’ - ‘en Aigypto’ - ‘in Egypt’.
Genesis XLV, 16 — ‘εἰς τὸν οἶκον Φαραω’ - ‘eis ton oikon Pharao’ - ‘(everywhere) in Pharaoh's house’. The preposition ‘eis’ indicates here the spread of the matter everywhere there.
For more information about the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/05042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24042024.html
Proverbs XXI, 23 — ‘ἐκ θλίψεως’ - ‘ek thlipseos’ - ‘from persecution; from affliction’. The preposition ‘ek’ indicates that the point is that restraint and deliberation in words helps even when there is already some persecution and conflict.
Proverbs XXI, 31 — ‘ἵππος ἑτοιμάζεται εἰς ἡμέραν πολέμου’ - ‘hippos etoimazetai eis hemeran polemou’ - ‘a horse is prepared for the day of battle’. The preposition ‘eis’ here indicates a purpose, a destination from the human point of view. ‘παρὰ δὲ κυρίου ἡ βοήθεια’ - ‘para de kyriou he boetheia’ - ‘from beside the Lord the help is (actually)’. The preposition ‘para’ here is with the genitive case. Such a construction is used in reference to the proceeding of the Holy Spirit from the Father and in reference to the human nature of Jesus Christ. See more at the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/03042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/31072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/06082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/06112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/10112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/30112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/04122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/13122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/27122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/19022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04032025.html
This indicates that the Holy Spirit is said to be the Helper, the Paraclete, the Comforter, and Christ also helps in all that is truly good. True help is not from nature, but from God. After all, man prepares circumstances, things, objects, animals for something, and he partially succeeds in this or that, but the Lord is the true Helper, that is, He actually helps. People often use the words ‘I have been helped’, but the actual help comes from persons — from God, from angels, from people.
For more information about the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/22042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/18042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24042024.html
Glory be to Thee, our God, glory be to Thee!