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 XI, 10, XII, 1 — 'ἐν τῇ ἡμέρᾳ ἐκείνῃ' — 'en te hemera ekeine' - on that day; in that day
.
Isaiah XI, 11 — 'ἀπὸ τῶν Ἀσσυρίων καὶ ἀπὸ Αἰγύπτου καὶ Βαβυλωνίας καὶ Αἰθιοπίας καὶ ἀπὸ Αιλαμιτῶν καὶ ἀπὸ ἡλίου ἀνατολῶν καὶ ἐξ Ἀραβίας' — 'apo ton Assyrion kai apo Aigyptou kai Babylonias kai Aithiopias kai apo Ailamiton kai apo heliou anatolon kai ex Arabias' - from Assyria, and from Egypt, and Babylon, and Ethiopia, and Elam, and from the regions of the rising of the sun, and from Arabia
. The preposition 'apo' indicates that the Israelites (who are a prefiguration of the faithful) will be taken from various regions completely, entirely. The single preposition 'ek' in the verse indicates only that they will be taken from Arabia, without further specification. This may be a prophecy that the Israelites and Arabs will ultimately draw closer together, which, as is visible now, has not yet come to pass.
Isaiah XI, 12 — 'εἰς τὰ ἔθνη' — 'eis ta ethne' - for the nations
. That is, the Lord promises to give a sign to the nations, which points to Christ. 'ἐκ τῶν τεσσάρων πτερύγων τῆς γῆς' - 'ek ton tessaron pterygon tes ges' - from the four wings of the earth (note: according to Strong)
. That is, from everywhere. A similar prophecy is found in the Gospel. See more on that at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/12022025.html
Also, the use of the preposition 'ek' here indicates that those gathered will to a considerable, substantial degree bear the characteristics of the people of their surroundings, of the whole earth. This indicates that the prophecy is not so much about the people of Israel itself as about the Church of the faithful, about the New Testament times.
Isaiah XI, 14 — 'πετασθήσονται ἐν πλοίοις' — 'petasthesontai en ploiois' - they will fly in a vessel; they will fly in a ship (note: according to Strong)
. A prophecy that is difficult to understand. Perhaps it speaks of human flight? 'ἀφ' ἡλίου ἀνατολῶν' - 'aph heliou anatolon' - from the rising of the sun
. The preposition 'apo' in its form before the following 'he' indicates that they will depart from the eastern lands completely, entirely.
Isaiah XI, 15 — 'ἐν ὑποδήμασι' — 'en hypodemasi' - in sandals
.
Isaiah XI, 16 — 'ἐν Αἰγύπτῳ' — 'en Aigypto' - in Egypt
. 'ἐκ γῆς Αἰγύπτου' - 'ek ges Aigyptou' - out of the land of Egypt
. The preposition 'ek' here indicates the exodus from the land of Egypt with Moses.
Isaiah XII, 2 — 'ἐν αὐτῷ' — 'en auto' - in him; with him
. Both translations are possible, and moreover what is spoken of is salvation by the Lord, that is, the Lord is the Saviour, the One who saves (Jesus). 'ἐγένετό μοι εἰς σωτηρίαν' - 'egeneto moi eis soterian' - He became my salvation; He became for me unto salvation
. The preposition 'eis' has several meanings here and indicates both that the Lord became salvation (a prophecy concerning the future relative to Isaiah, yet as though he had already seen it in its power, as past and accomplished), and also that the Lord appeared for salvation.
The well-known prophecy concerning the Root of Jesse
— Christ.
Once again there is a manifold quality with respect to time — that is, the granting of Christ to humanity has already taken place in time, but finally all the fruits of the Coming of the Son of God will be revealed after the Second Coming.
The reading concludes with a prophecy concerning the Name of Jesus and the fact that He is the Saviour. The angel commanded Joseph and Mary to name the divine Infant Jesus, that is, the Lord is salvation
.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04042024.html
At Vespers:
Genesis VII, 11 — 'ἐν τῷ ἑξακοσιοστῷ ἔτει ἐν τῇ ζωῇ τοῦ Νωε' — 'en to hexakosiosto etei en te zoe tou Noe' - in the six hundredth year in the life of Noah (note: according to Strong)
.
Genesis VII, 13, 15 — 'ἐν τῇ ἡμέρᾳ ταύτῃ' — 'en te hemera taute' - on that very day; in that very day
. 'εἰς τὴν κιβωτόν' - 'eis ten kiboton' - into the ark
. Whither.
Genesis VII, 15, 16 — 'ἀπὸ πάσης σαρκός' — 'apo pases sarkos' - from all flesh
. The preposition 'apo' indicates that a selection was made within groups and the chosen animals were selected and set apart from the others, for they were to survive. 'ἐν ᾧ ἐστι πνεῦμα ζωῆς' - 'en ho esti pneuma zoes' - in which there is the spirit of life; in which there is the breath of life (note: according to Strong)
. That is, living beings. Here further in verse 22 a different related word is used concerning the breath of life
. Concerning the breath of life I wrote more in connection with the human person at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/06032025.html
https://www.instagram.com/oleksandr_zhabenko/p/DT6X5acAk52/
https://www.instagram.com/oleksandr_zhabenko/p/DUu8adRDfD0/?img_index=1
https://www.instagram.com/oleksandr_zhabenko/p/C8AN3CfikTS/
https://www.instagram.com/oleksandr_zhabenko/p/C7cEETLs_Qe/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/16032023.html
One may think that in this context the spirit of life
is better translated when what is spoken of is that which animates the body, the created vital moving force that gives life. Whilst the breath of life
concerns more the very process of life, of vital activity, that is, the manifestation of the spirit of life
in interaction with the flesh. One may say that through the breath of life
there occur precisely God's bestowal of life upon creation, communion with God, as also the creation of the human person and genuine prayer, whilst the spirit of life
is already a consequence of the fact that a being is alive, endowed by God, and describes more the state of creation — that God's creation is living. It must be remembered that whilst God creates all creation by His word (the Word), He creates the human soul in a special manner by His breath, calling people to their face, calling them personally to communion with God and to union with Him, with the Most Holy Trinity. This is above all what distinguishes the human being as a living being from the animals. See also the poem at the link:
https://www.instagram.com/oleksandr_zhabenko/p/DT6X5acAk52/
Genesis VII, 17 — 'ἀπὸ τῆς γῆς' — 'apo tes ges' - from the earth
. The preposition 'apo' here indicates that the ark was separated from the earth and floated on the waters of the flood at a considerable distance from the bottom.
Genesis VII, 21 — 'ἀπὸ θηρίων' — 'apo therion' - from wild animals
. That is, the wild animals.
Genesis VII, 23, VIII, 1 — 'ἀπὸ ἀνθρώπου ἕως κτήνους καὶ ἑρπετῶν καὶ τῶν πετεινῶν τοῦ οὐρανοῦ' — 'apo anthropou heos ktenous kai herpeton kai ton peteionon tou ouranou' - from humankind and unto draught animals, and creeping things, and the birds of heaven
. The preposition 'apo' here indicates the starting point of a reckoning. 'ἀπὸ τῆς γῆς' - 'apo tes ges' - from the earth
. The preposition 'apo' here indicates that they were completely wiped from the earth, annihilated. 'ἐν τῇ κιβωτῷ' - 'en te kiboto' - in the ark
.
Genesis VIII, 2 — 'ὁ ὑετὸς ἀπὸ τοῦ οὐρανοῦ' — 'ho hyetos apo tou ouranou' - rain from heaven (sky)
. The preposition 'apo' indicates that the rain was leaving heaven (sky) — this is physical rain.
Genesis VIII, 3 — 'ἀπὸ τῆς γῆς' — 'apo tes ges' - from the earth
. The preposition 'apo' indicates that the water began to depart completely from the earth, from the surface.
The flood, the destruction of the inhabitants of the earth, the salvation of those in the ark.
A brief general account of the flood is at the link:
https://parafia.org.ua/biblioteka/hrystyyanstvo-virovchennya-ta-tradytsiji/zakon-bozhyj/chastyna-tretya-svyaschenna-istoriya-staroho-ta-novoho-zavitu/#toc-1
The question of the universality
of the flood is unclear. There are those who consider that the flood covered only that part of the earth's surface known to Moses (or to the people of that time), but there are also those who consider it truly worldwide
in the modern sense (covering the whole earth).
Every living being that has the breath of life
— both people and animals.
But at the creation of the world, the breath of life
(the spirit of life
) is spoken of exclusively in connection with the human person. One may think that what is most significant is precisely the breath of life of the human person, since human life includes the life of the rational immortal soul, and the human person is created in the image of the Most Holy Trinity.
In general, the question of the life of the souls of animals remains unclear. Most acknowledge that animals have a living soul
, but one that is irrational, not endowed with the image of God, and there are various views as to whether the souls of animals die and (if so) how.
In particular, King Solomon in one of his books raises the question of the fate of the soul of an animal after its death and offers no explicit answer.
The Law of Moses says that the soul of an animal is in its blood, which is why the blood was to be poured out and not consumed as food. But if one eats animals, they are already dead at that point, and therefore the soul as the vital force
of the body has no meaningful existence in the blood after death, if it is merely a vital force
. At the same time, it has no meaningful existence in the blood of animals as part of the body, since the soul is not a constituent of the body.
Therefore, in view of this, one may think that the breath of life
with respect to animals is not the same as the breath of life
with respect to the human person. Both originate from God, both bestow life, but in animals the life is bodily, whilst in human persons it is beyond that — it is a life of values, a human life, even an eternal one.
The existence of the tree of life in Paradise prompts the thought that after the general Resurrection the breath of life
of human persons will also be different, will be changed for the better, but I find no explicit indications of precisely how.
There are those who raise the question of whether there will be a resurrection of deceased animals (at least those who were beloved of certain people, domestic pets, as a manifestation of God's love), but in general Scripture contains no explicit indications that there will be a resurrection of (chosen) animals.
As a summary, there remain many uncertainties and questions.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16032023.html
Proverbs X, 2 — 'ῥύσεται ἐκ θανάτου' — 'rhysetai ek thanatou' - delivers from death
. The same word as in the Lord's Prayer. That is, it protects, liberates, sets free. The preposition 'ek' differs from that used in the Lord's Prayer (where 'apo' is used), which indicates that whilst in the Lord's Prayer what is spoken of is complete deliverance from evil, here it concerns only the fact itself of the salvific quality of wisdom in relation to death, without regard to whether this is final deliverance. Therefore it speaks also of genuinely human wisdom, and not only of divine Revelation. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/21022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
Proverbs X, 5 — 'ἀπὸ καύματος' — 'apo kaumatos' - from the heat (note: according to Strong)
. What is spoken of is avoiding the heat. 'ἐν ἀμήτῳ' - 'en ameto' - at harvest (note: according to Strong)
.
Proverbs X, 11 — 'ἐν χειρὶ δικαίου' — 'en kheiri dikaiou' - in the hand of the righteous
.
Proverbs X, 13 — 'ἐκ χειλέων' — 'ek kheileon' - from the lips
. That is, whence
.
Proverbs X, 19 — 'ἐκ πολυλογίας οὐκ ἐκφεύξῃ ἁμαρτίαν' — 'ek polylogias ouk ekpheuxe hamartian' - from much speaking you will not escape sin (note: according to Strong)
. The preposition 'ek' indicates that verbosity cannot help one to avoid sin. Sin cannot be talked away
.
Proverbs X, 21 — 'ἄφρονες ἐν ἐνδείᾳ τελευτῶσιν' — 'aphrones en endeia teleutosin' - the foolish will end in failure; the foolish will end badly (will die)
.
Proverbs X, 22 — 'λύπη ἐν καρδίᾳ' — 'lype en kardia' - grief in the heart; sorrow in the heart
.
The Greek and Hebrew texts differ here as well.
Various teachings, in the form of a thesis followed by a comparison that confirms the thesis.
It is interesting that in the time of Jesus Christ there existed a movement in Judaism, the ascetic tradition of the Essenes. They also frequently considered two ways of life
— righteous life and unrighteous life.
One may think that Solomon in general exerted considerable influence on the understanding of the world, including through such comparisons.
Some clear parallels with the Gospel may be seen. For example, the verse Proverbs X, 19 — directly calls to mind Matthew VI, 7-8.
More concerning the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16032023.html
Glory be to Thee, our God, glory be to Thee!