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 XXV, 2 — 'ἔθηκας πόλεις εἰς χῶμα' — 'ethekas poleis eis khoma' - you have reduced cities to dust; you have reduced cities to rubble (note: according to Strong)
. Here various interpretations are possible — it may speak either of the destruction of cities down to dust and ash, or of such utter desolation that they can no longer be called a city or a settlement, but have been covered with dust, fallen into complete ruin. 'εἰς τὸν αἰῶνα' - 'eis ton aiona' - for ever
. That is, no one will have the intention of rebuilding and resettling them.
Isaiah XXV, 4 — 'σκέπη ἀπὸ ἀνθρώπων πονηρῶν' — 'skepe apo anthropon poneron' - a shelter (covering, protection) from evil (cunning) people (note: according to Strong)
. The preposition 'apo' indicates that the Lord will completely protect the faithful.
Isaiah XXV, 5 — 'ἐν Σιων' — 'en Sion' - in Zion
. 'ἀπὸ ἀνθρώπων ἀσεβῶν' - 'apo anthropon asebon' - from ungodly (godless) people
. Analogous to verse 4.
Isaiah XXV, 7 — 'ἐν τῷ ὄρει τούτῳ' — 'en to orei touto' - in this mountain; on this mountain
. In terms of meaning, the second variant.
Isaiah XXV, 8 — 'ἀφεῖλεν ὁ θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου' — 'apheilen ho theos pan dakryon apo pantos prosopou' - God has wiped away every tear from every face (note: according to Strong)
. 'τὸ ὄνειδος τοῦ λαοῦ ἀφεῖλεν ἀπὸ πάσης τῆς γῆς' - 'to oneidos tou laou apheilen apo pases tes ges' - the reproach (contempt) of the (God's) people He has taken away from all the earth (note: according to Strong)
. The preposition 'apo' here indicates that the Lord has completely comforted and made glad his people, the faithful.
The readings concerning the judgement upon various peoples are omitted, as they are in general similar to those concerning Babylon, Assyria, and the Philistines.
Instead, the continuation of the readings concerns the hope of salvation for the faithful.
These are prophecies of manifold significance, since ultimately the Lord will deliver His faithful from all evil in the Kingdom of God, but also at the time of the First Coming he conquered evil and granted this to the faithful.
By the mighty ones
who oppressed the faithful one may understand both demons and sins and in general all opposition to God that relies upon the world.
And God's salvation also consists in the fact that the Lord will deliver the faithful from attackers, will grant them victory over evil, and will raise up the faithful.
Isaiah XXV, 6 — prophecies both concerning the Sacraments of the Church and concerning the Kingdom of God.
More concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/30062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
At Vespers:
Genesis IX, 10 — 'ἀπὸ ὀρνέων καὶ ἀπὸ κτηνῶν καὶ πᾶσι τοῖς θηρίοις τῆς γῆς ὅσα μεθ' ὑμῶν ἀπὸ πάντων τῶν ἐξελθόντων ἐκ τῆς κιβωτοῦ' — 'apo orneon kai apo ktenon kai pasi tois theriois tes ges hosa meth apo panton ton exelthonton ek tes kibotou' - from the birds, and from the draught animals, and all the wild beasts of the earth, as many as are with you, and from all who come out of the ark (note: according to Strong)
. The preposition 'apo' indicates that what is spoken of is a selection from among the animals, and moreover they became chosen representatives of all animals. The preposition 'ek' indicates whence they all came out.
Genesis IX, 11 — 'ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ' — 'apo tou hydatos tou kataklysmou' - from the water of the flood (note: according to Strong)
. The preposition 'apo' indicates that the true cause and precondition of destruction is not ultimately the waters of the flood or nature, but sin.
Genesis IX, 12 — 'εἰς γενεὰς αἰωνίους' — 'eis geneas aionious' - unto eternal generations
. That is, for as long as people continue to be born.
Genesis IX, 13, 14 — 'ἐν τῇ νεφέλῃ' — 'en te nephele' - in the cloud
. 'εἰς σημεῖον διαθήκης' - 'eis semeion diathekes' - for a sign of the covenant; as a sign of the covenant (note: according to Strong)
. That is, it will become what.
Genesis IX, 14 — 'ἐν τῷ συννεφεῖν με νεφέλας' — 'en to synnephein me nephelas' - when I cover with clouds (note: according to Strong)
. That is, in cloudy weather.
Genesis IX, 15, 16 — 'πάσης ψυχῆς ζώσης ἐν πάσῃ σαρκί' — 'pases psykhes zoses en pase sarki' - every living soul in all flesh
. 'τὸ ὕδωρ εἰς κατακλυσμὸν' - 'to hydor eis kataklysmon' - water for a flood
. The preposition 'eis' here indicates the purpose.
Genesis IX, 16 — 'τὸ τόξον μου ἐν τῇ νεφέλῃ' — 'to toxon mou en te nephele' - My bow in the cloud (note: according to Strong)
.
An important passage that is not entirely clear.
The rainbow became the sign of God's covenant with creation (primarily with people), concerning which I also wrote yesterday at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/16032026.html
An interesting question, if one knows more about it from a scientific point of view.
See, for example, at the link:
https://en.wikipedia.org/wiki/Rainbow
The point is that a rainbow is visible not from just anywhere, but from a particular angle relative to the place where the refraction of light is occurring (where it is raining, to put it simply, and where the rays of light fall), and relative to the source of light.
God will see the rainbow
— also a clear anthropomorphism, since He sees and knows all things.
But what is important is that God can make a sign
of whatever He wills, and whenever He wills.
The existence of the rainbow follows from the laws of physics, which the Lord most likely did not change at that time.
But he marked
the rainbow with His Covenant with people. That is, He embedded
in it His new meaning. And He taught this to people.
Here there is an important point — an example of the fact that the resolution of something complex and difficult may come about in particular after the appearance of a new meaning
, a certain reinterpretation.
The rainbow teaches us to think and to resolve problems to the glory of God.
More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21032023.html
Proverbs XII, 8 — 'στόμα συνετοῦ ἐγκωμιάζεται ὑπὸ ἀνδρός' — 'stoma synetou enkomiazetai hypo andros' - the words of the understanding person are acknowledged by a man (note: according to Strong)
. The preposition 'hypo' here with the genitive case indicates that what is spoken of is the passive voice of the verb are acknowledged
.
Proverbs XII, 9 — 'κρείσσων ἀνὴρ ἐν ἀτιμίᾳ δουλεύων ἑαυτῷ' — 'kreisson aner en atimia douleuon heauto' - a stronger (better) man without honour (particular recognition) serves himself
. That is, what is spoken of is the capacity to provide for oneself. That is, the ability to care for oneself and others is more important than particular esteem from others.
Proverbs XII, 11 — 'ὅς ἐστιν ἡδὺς ἐν οἴνων διατριβαῖς' — 'hos estin hedys en oinon diatribais' - who is sweet in the lingerings of wine (note: according to Strong)
. What is spoken of is those who love to drink. 'ἐν τοῖς ἑαυτοῦ ὀχυρώμασι' - 'en tois heautou okhyromasi' - in their own fortresses (fortifications, strongholds) (note: according to Strong)
. That is, they destroy even their own best qualities and virtues.
Proverbs XII, 12 — 'αἱ δὲ ῥίζαι τῶν εὐσεβῶν ἐν ὀχυρώμασι' — 'hai de rhizai ton eusebon en okhyromasi' - but the roots of the devout (pious) are in fortresses (strongholds) (note: according to Strong)
. That is, the foundation of their life is to manifest their finest qualities and traits.
Proverbs XII, 13 — 'δῑ ἁμαρτίαν χειλέων ἐμπίπτει εἰς παγίδας ἁμαρτωλός' — 'di hamartian kheileon empiptei eis pagidas hamartolos' - through the sin of the lips a sinner has fallen into snares (note: according to Strong)
. 'ἐξ αὐτῶν δίκαιος' - 'ex auton dikaios' - from them the righteous one
. The preposition 'ek' in its form before the following vowel indicates whence the righteous one comes out. 'ὁ δὲ συναντῶν ἐν πύλαις' - 'ho de synanton en pylais' - the one who meets at the doors (gates) (note: according to Strong)
. Google Gemini indicates that what is spoken of is judgements at the gates, and in general — a contentious person who oppresses others. Here the Lord calls to friendliness and gentleness, prefiguring the Gospel meekness
(gentleness
, peaceableness).
Proverbs XII, 14 — 'ἀπὸ καρπῶν στόματος ψυχὴ ἀνδρὸς πλησθήσεται ἀγαθῶν' — 'apo karpon stomatos psykhe andros plesthesetai agathon' - from the fruits of the mouth the soul of a man will be filled with good things (note: according to Strong)
. The preposition 'apo' indicates that what is spoken of is God's gifts to the person who speaks rightly. A parallel to the Gospel words concerning words and treasures, and also concerning the contempt of the Holy Spirit.
Proverbs XII, 15 — counsel
may be perceived as a turn in the road
, that is, a change of direction of movement towards the goal, and very often not always does the straight path lead to the goal better than one with turns. Nor should one disregard thoughts merely because they are a little longer than one would wish
or a little more complex
.
Proverbs XII, 20 — 'δόλος ἐν καρδίᾳ' — 'dolos en kardia' - deceit in the hearts
.
Proverbs XII, 22 — 'ὁ δὲ ποιῶν πίστεις δεκτὸς παρ' αὐτῷ' — 'ho de poion pisteis dektos par auto' - the one who creates faith is accepted beside him; the one who creates trust is acceptable in the vicinity of Him; the one who establishes trust is accepted near Him
. The preposition 'para' in its form before the following vowel here with the dative case indicates that such a person may be close to God. What is spoken of is a person who builds bridges
, who creates and justifies trust, who is faithful and reliable.
The Greek and Hebrew texts differ noticeably.
I shall dwell only on the general significance — as before — the structure of thesis — example which through negation confirms the thesis
serves the twofold reinforcement of the correctness of the thought and as an incentive to righteousness and wisdom (more broadly — to the virtues), and also on one interesting verse.
More concerning the readings from the Didactic and Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21032023.html
Glory be to Thee, our God, glory be to Thee!