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 VIII, 14 — ‘εἰς ἁγίασμα’ - ‘eis agiasma’ - ‘unto the sanctuary; for the sanctuary’. That is, He will be a sanctuary. ‘ἐν παγίδι καὶ ἐν κοιλάσματι ἐγκαθήμενοι ἐν Ιερουσαλημ’ - ‘en pagidi kai en koilasmati enkthemenoi en Ierousalem’ - ‘a trap and a hollow (pit) for those who have settled in Jerusalem’.
Isaiah VIII, 15 — ‘ἐν αὐτοῖς’ - ‘en autois’ - ‘in them; with them’. ‘ἐν ἀσφαλείᾳ’ - ‘en asphaleia’ - ‘in safety’.
Isaiah VIII, 17 — ‘ἀπὸ τοῦ οἴκου Ιακωβ’ - ‘apo tou oikou Iakob’ - ‘from the house of Jacob’. The preposition ‘apo’ indicates that the Lord hides His face completely.
Isaiah VIII, 18 — ‘εἰς σημεῖα καὶ τέρατα’ - ‘eis semeia kai terata’ - ‘for signs and wonders’. 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 hosts’. The preposition ‘para’ is here with the genitive case. The same construction is used with regard to the proceeding of the Holy Spirit from the Father and regarding the human nature of Jesus Christ. It indicates that this is from the Holy Spirit and prophesies of the Son of God, Whose Incarnation and life are also called a sign by Isaiah. See more at the links and quotes there:
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 Mount Zion; on Mount Zion’.
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 seem to be ‘spiritual, high, elevated above anything material’, but are in fact not. ‘ἐκ τῆς κοιλίας’ - ‘ek tes koilias’ - ‘out of the belly’. The preposition ‘ek’ indicates where the sounds come out of.
Isaiah VIII, 20 — ‘εἰς βοήθειαν’ - ‘eis boetheian’ - ‘for help; as assistance'. The preposition ‘eis’ indicates either the purpose or the appointment of the Law, perhaps both.
Isaiah VIII, 21 — ‘εἰς τὸν οὐρανὸν’ - ‘eis ton ouranon’ - ‘into the sky; upward’. A common expression.
Isaiah VIII, 22 — ‘εἰς τὴν γῆν’ - ‘eis ten gen’ - ‘down to the earth; towards the earth; downward; down’. A common expression.
Isaiah IX, 1 — ‘ἐν σκότει’ - ‘en skotei’ - ‘in the darkness’. ‘ἐν χώρᾳ καὶ σκιᾷ θανάτου’ - ‘en khora kai skia thanatou’ - ‘in the land (region) and shadow of death’. In other words, surrounded by death, and it hides the light of life from people.
Isaiah IX, 2 — ‘ἐν εὐφροσύνῃ’ - ‘en euphrosyne’ - ‘in joy; in a good mind; in good humour; in a good mood’. ‘ἐν ἀμήτῳ’ - ‘en ameto’ - ‘in the harvest’.
Isaiah IX, 6 — ‘ἐν δικαιοσύνῃ καὶ ἐν κρίματι’ - ‘en dikaiosyne kai en krimati’ - ‘in righteousness and justice; with righteousness and justice'. Both translations are possible. ‘ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα χρόνον’ - ‘apo tou nyn kai eis ton aiona khronon’ - ‘from now on and forever; from now until everlasting times'.
For more on the reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/13032023.html
At vespers:
Genesis VI, 9 — ‘ἐν τῇ γενεᾷ αὐτοῦ’ - ‘en te genea autou’ - ‘in his own generation; among his own generation’.
Genesis VI, 13 — ‘ἀπ’ αὐτῶν - ‘ap auton’ - ‘from them’. The preposition ‘apo’ in its form before the next vowel indicates that unrighteousness had become so widespread that it seemed to exist completely apart from sinful people, in its own right.
Genesis VI, 14 — ‘ἐκ ξύλων’ - ‘ek xylon’ - ‘from the trees’. The preposition ‘ek’ indicates the material from which the ark was to be made, where the material came from.
Genesis VI, 16 — ‘εἰς πῆχυν’ - ‘eis pekhyn’ - ‘to the cubit; to the elbow’. That is, the top should be cubit wide and narrowed. ‘ἐκ πλαγίων’ - ‘ek plagion’ - ‘from the side’. A 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, ‘where to’.
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’ - ‘of all the beasts of burden (that can be used to move something heavy), and of all creeping things, and of all wild beasts, and of all flesh, two of them shall you bring into the ark’. The prepositions ‘apo’ indicate that there is a choice among the animals, and they are set apart from the others (because 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’ - ‘of all birds, birds according to their kind, and of all the beasts of burden according to their kind, and of all the creeping creatures that creep upon the earth according to their kind, two, by two of them’. Similar 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’ - ‘of all food’. Similar to the previous one.
For more on the reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/13032023.html
Proverbs VIII, 3 — ‘παρὰ γὰρ πύλαις’ - ‘para gar pylais’ - ‘for in the vicinity of the door (gate)’. The preposition ‘para’ is here with the dative case and indicates that it is at the gate, at the door, at the entrance. ‘ἐν δὲ εἰσόδοις’ - ‘en de eisodois’ - ‘at the entrance’. That is, literally at the entrance.
Proverbs VIII, 6 — ‘ἀπὸ χειλέων’ - ‘apo kheileon’ - ‘from the mouth; out of the mouth’. The preposition ‘apo’ here indicates that what Wisdom says is a gift from it (her), you just need to take it for yourself.
Proverbs VIII, 8 — ‘ἐν αὐτοῖς’ - ‘en autois’ - ‘with them’.
Proverbs VIII, 21 — ‘ἐξ αἰῶνος’ - ‘ex aionos’ - ‘from the age’. The preposition ‘ek’ in its form before the following vowel indicates that the Wisdom is of ancient origin, not something new in comparison to anything else.
For more on the reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/13032023.html
Glory be to Thee, our God, glory be to Thee!