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 IX, 9 — 'ἐν Σαμαρείᾳ' — 'en Samareia' - in Samaria
. Where.
Isaiah IX, 11 — 'Συρίαν ἀφ' ἡλίου ἀνατολῶν καὶ τοὺς Ἕλληνας ἀφ' ἡλίου δυσμῶν' — 'Syrian aph heliou anatolon kai tous Ellenas aph heliou dysmon' - Syria from the rising of the sun and the Greeks from the setting of the sun (note: according to Strong)
. The preposition 'apo' in its form before the following 'he' indicates that these peoples have left their own lands — they are conquerors.
Isaiah IX, 14 — 'ἀπὸ ᾿Ισραὴλ' — 'apo Israel' - from Israel
. He has taken away (cut off
from where
completely (note: according to Strong)). 'ἐν μιᾷ ἡμέρᾳ' - 'en mia hemera' - in one day
.
Isaiah IX, 17, 18 — 'ὑπὸ πυρός' — 'hypo pyros' - by fire (note: according to Strong)
. The preposition 'hypo' here with the genitive case indicates a passive voice. 'ἐν τοῖς δάσεσι τοῦ δρυμοῦ' - 'en tois dasesi tou drymou' - in the deep thickets (recesses) of the forest (note: according to Strong)
.
Isaiah IX, 19 — 'εἰς τὰ δεξιά' — 'eis ta dexia' - to the right
. 'ἐκ τῶν ἀριστερῶν' - 'ek ton aristeron' - from the left (note: according to Strong)
. Common expressions.
Isaiah X, 2 — 'εἰς ἁρπαγὴν' — 'eis arpagen' - for plunder (note: according to Strong)
. 'εἰς προνομήν' - 'eis pronomen' - for spoil (note: according to Strong)
. The preposition 'eis' indicates the purpose.
Isaiah X, 3 — 'ἐν τῇ ἡμέρᾳ τῆς ἐπισκοπῆς' — 'en te hemera tes episkopes' - on the day of visitation; on the day of reckoning
.
Isaiah X, 4 — 'εἰς ἐπαγωγήν' — 'eis epagogen' - into captivity (note: according to Strong)
. An ambiguous word, unclear from the context.
Once again the Greek and Hebrew texts differ.
A prophecy concerning God's judgement upon those who, even in the time of God's judgement, continue to increase in pride and arrogance, who are puffed up with their own schemes in the time of God's judgement and do not seek repentance or conversion, do not seek God. Such a state renders people incorrigible, deeply rooted in evil, which is why the Lord even through judgement and their suffering endeavours to bring such people to their senses.
And wicked, unrepentant people in the time of judgement do not wish to be converted so as to be cleansed, but increase their mutual wrath, are inflamed with hatred, and attempt to establish themselves through laws and rules
. Thus they increase their sins still further and therefore God's judgement continues. All of this concerns the present age, until the Second Coming.
Concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14032023.html
At Vespers:
Genesis VII, 1 — 'εἰς τὴν κιβωτόν' — 'eis ten kiboton' - into the ark
. 'ἐν τῇ γενεᾷ ταύτῃ' - 'en te genea taute' - in this generation
.
Genesis VII, 2 — 'ἀπὸ δὲ τῶν κτηνῶν τῶν καθαρῶν' — 'apo de ton ktenon ton katharon' - from the clean draught animals (note: according to Strong)
. 'ἀπὸ δὲ τῶν κτηνῶν τῶν μὴ καθαρῶν' - 'apo de ton ktenon ton me katharon' - from the unclean draught animals (note: according to Strong)
. The preposition 'apo' indicates that a selection, a choice, is being made within a group, and moreover those animals become set apart from the others (for they will survive).
Genesis VII, 3 — 'ἀπὸ τῶν πετεινῶν τοῦ οὐρανοῦ τῶν καθαρῶν' — 'apo ton peteinon tou ouranou ton katharon' - from the clean birds of heaven (note: according to Strong)
. 'ἀπὸ τῶν πετεινῶν τῶν μὴ καθαρῶν' - 'apo ton peteinon ton me katharon' - from the unclean birds
. Analogous to the preceding.
Genesis VII, 4 — 'ἀπὸ προσώπου τῆς γῆς' — 'apo prosopou tes ges' - from the face of the earth
. The preposition 'apo' indicates that what is spoken of is complete, total annihilation.
God's word to Noah concerning the preservation of the animals and his family, and Noah's obedience.
Concerning the flood and the subsequent resettling of those saved — we have the same questions as those concerning the spread of the first people.
See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04032026.html
https://oleksandr-zhabenko.github.io/en/commentaries/08032023.html
and others from these days.
Concerning the animals there is also the question of whether God preserved them from mutations and hereditary diseases.
Concerning these questions, God willing, I shall write later.
In general, Noah is mentioned also in another place of Scripture: If there were righteous people on the earth, like Noah, Daniel, and Job, they would save their own souls
(the fuller text of the passage — Ezekiel XIV, 13-20). The meaning of the passage of the prophet Ezekiel is this: if lawlessness and sins become entrenched among people, and only a small number of those faithful to God remain, then those faithful ones will be saved from God's judgement, whilst sinners who do not wish to repent — will not.
But who are these righteous people and why are they mentioned by name? Daniel — was very wise and faithful to God even in the palaces of the Babylonian and Persian kings, and among lions, whilst the young men were among fire. Job — was extraordinarily patient and faithful in suffering. And Noah — among a society of sinners was righteous in his generation
. All three are examples glorified by God in their own time on account of their steadfastness, which is why Jesus Christ also mentions Noah, for instance, and the faithful mention them in connection with the last times.
More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14032023.html
Proverbs VIII, 35 — 'ἑτοιμάζεται θέλησις παρὰ κυρίου' — 'etoimazetai thelesis para kyriou' - will is prepared from beside the Lord (note: according to Strong)
. The preposition 'para' here with the genitive case. This is the construction used concerning the procession of the Holy Spirit from the Father and concerning the human nature of Jesus Christ. This indicates that what is spoken of is the action of the Holy Spirit. 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
Proverbs VIII, 36 — 'οἱ δὲ εἰς ἐμὲ ἁμαρτάνοντες' — 'hoi de eis eme hamartanontes' - those who sin concerning (regarding, against) me (note: according to Strong)
. The preposition 'eis' indicates the direction, the orientation, that is, in relation to what
.
Proverbs IX, 2 — 'εἰς κρατῆρα' — 'eis kratera' - in a vessel for mixing wine and water (note: according to Strong)
. Here there may be a prophetic prefiguration of the miracle at Cana of Galilee and a prophecy concerning the Sacraments of the Church, as well as concerning the blood and water that flowed from the pierced side of Jesus on the cross. See also the explanation below.
Proverbs IX, 6 — 'εἰς τὸν αἰῶνα' — 'eis ton aiona' - for ever
. Common expression. 'ἐν γνώσει σύνεσιν' - 'eis gnosei synesin' - in cognition understanding (note: according to Strong)
. The meaning of the phrase (as confirmed by Google Gemini Pro 3.1) is to direct understanding in knowledge rightly, and also that it is wisdom itself (including values and their increase) that grants deep knowledge and understanding, which are interconnected, and likewise grants understanding of God together with knowledge of him. Gemini adds the following, drawing on Hebrew Old Testament concepts: A person receives a spark of Wisdom (Chokhmah), employs their intellect and capacity for discernment (Binah / σύνεσις) to structure their value orientations, but the ultimate goal is Da'at (γνῶσις) — a living, personal connection and union with God and His truth. Without Da'at any philosophy or theology remains dead theory.
The call of wisdom to become her companions and to partake of her — also a prefiguration of Holy Communion, since Jesus Christ, the Son of God, is the Hypostatic Wisdom of the Father.
Concerning wine, there is research showing that wine
was the term used for all grape-based drinks, including juice and wine diluted with water. The latter two do not intoxicate when consumed properly and were the preferred drinks in Israel of that time. At the same time, the consumption of intoxicating alcoholic wine was condemned as leading to sins. It is therefore logical to think that the mixed
wine is wine diluted with water, as takes place at the liturgy of the Eastern rite (the Byzantine rite; I do not know whether the same is done at the liturgy of the Western rite).
In the verses of Proverbs IX, 7-8 it is spoken of how a wise person heeds reproofs and the counsel of the understanding, whilst a wicked, unrepentant person will begin to dislike those who expose them and wish to teach them what is good. That is, Solomon does not mean that one should teach only the wise what is good and not the wicked — but he means that a wicked and unrepentant person will prove to be not only ungrateful, but will also begin to treat worse those who wish them to become good. One must be aware of this, but it cannot serve as grounds for ceasing altogether to endeavour to promote the conversion and correction of wicked people, especially among Christians.
Concerning the fear of the Lord there is a fine work at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
More concerning the readings from the Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14032023.html
Glory be to Thee, our God, glory be to Thee!