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 XXVI, 21 — 'ἀπὸ τοῦ ἁγίου' — 'apo tou hagiou' - from the holy one
. The preposition 'apo' indicates that it is the Lord who thus appears to people and this is His gift.
Isaiah XXVII, 4 — 'ἐν ἀγρῷ' — 'en agro' - in the field
. Where.
Isaiah XXVII, 5 — 'ἐνοικοῦντες ἐν αὐτῇ' — 'enoikountes en aute' - those who dwell in it (note: according to Strong)
.
The Greek and Hebrew texts, as well as the translations of individual verses, differ significantly.
In general this is a prophecy concerning the victory of God over the dragon (Leviathan, the mythical sea monster), who personifies the devil and evil.
At the time of the First Coming it was fulfilled in part, in the sense that the Lord conquered sin and granted this victory to people. At the time of the Second Coming, however, the final victory and the blessing of the faithful in the Kingdom of God will take place.
More concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22032023.html
At Vespers:
Genesis IX, 18 — 'ἐκ τῆς κιβωτοῦ' — 'ek tes kibotou' - out of the ark
. The preposition 'ek' indicates whence they came out after the flood.
Genesis IX, 19 — 'ἀπὸ τούτων διεσπάρησαν ἐπὶ πᾶσαν τὴν γῆν' — 'apo touton diesparesan epi pasan ten gen' - from these they were scattered, like seed, over all the earth (note: according to Strong)
. That is, people settled, being descendants of the sons of Noah. In general it is unclear whether by the earth
is meant the territory where the flood was, or some other territory.
Genesis IX, 21 — 'ἔπιεν ἐκ τοῦ οἴνου' — 'epien ek tou oinou' - he drank from the wine (note: according to Strong)
. The preposition 'ek' indicates that the intoxication genuinely originates from the consumption of wine. 'ἐν τῷ οἴκῳ αὐτοῦ' - 'en oiko autou' - in his house
. Here what is meant is under the protection of a shelter from wind and bad weather.
Genesis IX, 24 — 'ἐξένηψεν δὲ Νωε ἀπὸ τοῦ οἴνου' — 'exenepsen de Noe apo tou oinou' - and Noah returned to sobriety from (after) the wine
. The preposition 'apo' indicates that Noah became sober by being rid of the alcohol in his blood, that is, it was not the wine that made him sober, but the absence of its consumption for a period of time.
Genesis IX, 27 — 'ἐν τοῖς οἴκοις τοῦ Σημ' — 'en tois oikois tou Sem' - in the houses of Shem
. That is, in the settlements of his descendants.
The story of Noah and his three sons.
An example of the harmfulness of excessive (incautious) consumption of alcohol (not the only one in Scripture).
Noah sinned through carelessness and inexperience, whilst Ham — through his character. Therefore concerning Noah there is no mention of punishment, although it is entirely evident that if he righteously cared even for the smallest and least of the animals in the ark, then the difficult fate of his son was in effect already a certain consequence of his sin and brought him much sorrow.
The sin of Ham has received in Ukrainian a common name — хамство
(boorishness, loutishness), a word with a broader meaning than the actual sin of Ham, the son of Noah. Ham sinned by not showing due respect to his father (in a broader sense — due respect for that which ought to have such respect, for example, certain values) and by inciting (provoking) his brothers to the same.
Since in the Old Testament people were only learning to repent and to improve themselves, Ham did not repent in the proper manner, and therefore there is as instruction for all a prophecy concerning the difficulties with which his life and the life of his descendants would be connected. This is not a wish from Noah for an ill fate
for his son, but a word concerning the fact that it would be more difficult for him and for descendants who would associate with him to build a healthy society, and therefore in the course of history they could quite readily become more dependent upon other peoples and nations. Likewise, this is not God's wish for Ham and his descendants
. God does not wish for people to move ever further from Him.
It must be said that one of the aims of the Coming of Jesus Christ is the healing of people from curses
, and therefore there will be no more curse
in the Kingdom of God.
Also, Christ Himself cursed no one — only on one occasion a barren, soulless yet living fig tree, which immediately withered as an example of the power of faith and the authority of Jesus as King, and also as a lesson concerning the necessity of the fruits of faith.
Concerning faith there is more in the work at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
It is also necessary to caution those who, upon seeing boorishness, wish to resort to curses.
As has already been said, Noah did not wish anything ill for his son — rather, it was a prophecy concerning the consequences of his sin, and more broadly — of an unrepented difficult character. Whereas modern people, when they resort to curses, do so almost always with the desire to cause harm.
The Apostles Peter and Paul say: You are called to inherit blessing, not cursing, therefore bless, and do not curse
(Romans XII, 14; 1 Peter III, 9, composite quotation).
Also, the Apostle James writes that a spring cannot yield both fresh and bitter water
(James III, 8-12).
More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22032023.html
Proverbs XII, 24 — 'δόλιοι δὲ ἔσονται εἰς (ἐν) προνομήν' — 'dolioi de esontai eis (en) pronomen' - the deceitful however will become as spoil (for tribute); the deceitful however will become spoil (tribute) (note: according to Strong)
. Various translations are possible, but in general the preposition 'eis' (or in other texts 'en') indicates here where deceitfulness leads.
Proverbs XII, 28 — 'ἐν ὁδοῖς δικαιοσύνης' — 'en hodois dikaiosynes' - in the ways of righteousness; in the ways of justice (note: according to Strong)
. That is, where
. 'εἰς θάνατον' - 'eis thanaton' - unto death; for death
. That is, whither
they lead, or what they bring in their wake. Both translations are possible. The first indicates whither the evil of the perpetrators leads, and the second — that this same evil paves the way
for death; and both together indicate evil as the connecting link
between the person who does evil and spiritual (and at times physical) death.
Proverbs XIII, 1 — 'ἐν ἀπωλείᾳ' — 'en apoleia' - in destruction; in ruin; in loss (note: according to Strong)
. That is, they will suffer loss or even collapse.
Proverbs XIII, 2 — 'ἀπὸ καρπῶν δικαιοσύνης φάγεται ἀγαθός' — 'apo karpon dikaiosynes phagetai agathos' - from the fruits of righteousness (justice, justification) the good person will partake of good things (note: according to Strong)
. The preposition 'apo' indicates that the good things spoken of are a gift from God, and also that they are not entirely merited, but are received from God's mercy and generosity.
Proverbs XIII, 4 — 'ἐν ἐπιθυμίαις' — 'en epithymiais' - in lusts; in desires
. That is, idleness fosters lust and leads to sins. 'ἐν ἐπιμελείᾳ' - 'en epimeleia' - in cares; in attentiveness (to something or someone) (note: according to Strong)
. That is, a good person is attentive to what they do — in them attentiveness prevails over strong desires.
Proverbs XIII, 7 — 'ἐν πολλῷ πλούτῳ' — 'en pollo plouto' - in great wealth
.
Proverbs XIII, 9 — 'πλανῶνται ἐν ἁμαρτίαις' — 'planontai en hamartiais' - they wander in sins; they wander through sins (note: according to Strong)
. Both translations are possible, the first indicating that ungodly people in their souls (and therefore in their lives) do not know the good way and miss the mark
in various ways, and the second — that the sins themselves, the very mistakes and failures, become as it were their life, the environment of their existence.
Once again the Greek and Hebrew texts differ.
In general, these are predominantly words concerning restraint in speech, prudence, the ability to keep secrets, as well as concerning industriousness and the advantage of righteousness over ungodliness.
More concerning the readings from the Didactic and Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22032023.html
Glory be to Thee, our God, glory be to Thee!