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 XXVIII, 14 — 'ἐν Ιερουσαλημ' — 'en Hierousalem' - in Jerusalem
. Where.
Isaiah XXVIII, 16 — 'ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιων λίθον πολυτελῆ ἐκλεκτὸν ἀκρογωνιαῖον ἔντιμον εἰς τὰ θεμέλια αὐτῆς' — 'ego embalo eis ta themelia Sion lithon polytele eklekton akrogoniaion entimon eis ta themelia autes' - I will lay in the foundations of Zion a stone most precious, chosen, a cornerstone, honoured, in its foundations (note: according to Strong)
. The foundations of Zion are in the plural, whilst the stone is in the singular. This is the well-known prophecy concerning Jesus Christ, which is mentioned in various places in the New Testament when speaking of the cornerstone, and also in the Revelation of John the Theologian concerning the New Jerusalem. These details indicate that Christ is the one Saviour, the Head of the Church, the Lord. They also indicate that there is no other way to God. They speak as well concerning the Church and the sanctification of the faithful through union with Christ, in particular through Holy Communion. The repetition of two words concerning preciousness points to the fact that Christ is both God and Human according to His two natures. Moreover, the human nature of Jesus, like many other places in Scripture, is called a preciousness, and in general it is understood that all human values have their meaning in connection with the human nature of Christ.
Isaiah XXVIII, 17 — 'κρίσιν εἰς ἐλπίδα' — 'krisin eis elpida' - judgement into hope; judgement for hope (note: according to Strong)
. 'ἡ δὲ ἐλεημοσύνη μου εἰς σταθμούς' - 'he de eleemousyne mou eis stathmous' - and My mercy (the manifestation of My mercy) into measures; and My mercy into places of rest (note: according to Strong); and My mercy as the measure (that is, the assessment will truly be merciful, people will be merciful; here what is spoken of is people in grace — they will be merciful)
. The preposition 'eis' indicates what God's judgement and mercy will become. Christ mentions this passage in a somewhat different form when speaking of judgement, mercy, and faith
. People often fear God's judgement, but when God's judgement becomes hope, and mercy becomes the measure or rest and stopping-places along the way, when God manifests mercy repeatedly and bears witness to judgement, and judges, and this becomes hope — then this signifies communion with God, a shared journey towards the goal with him, and in general — God's salvation.
Isaiah XXVIII, 18 — 'εἰς καταπάτημα' — 'eis katapatema' - for trampling; for treading underfoot
. That is, a devastating defeat.
Isaiah XXVIII, 19 — 'ἐν νυκτὶ' — 'en nykti' - at night
. Common expression.
Isaiah XXVIII, 21 — 'ἐν τῇ φάραγγι Γαβαων' — 'en te pharangi Gabaon' - in the valley of Gibeon
.
Isaiah XXVIII, 22 — 'παρὰ κυρίου σαβαωθ' — 'para kyriou sabaoth' - from beside the Lord of Sabaoth
. The preposition 'para' here with the genitive case. The same construction is used concerning the procession of the Holy Spirit from the Father and also concerning the human nature of Jesus Christ. 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
This indicates that what is spoken of is God's Revelation in the Holy Spirit, which is connected with the Incarnation of the Son of God. More broadly, this passage indicates that God already fully knows all the events that will take place for our salvation.
To put it briefly, the prophecy is about the fact that people's rootedness in evil, however settled and habitual it may have become for them (the covenant with death and with hell
), will not save them on the Day of God's judgement. Moreover, it will become the cause of judgement.
It is also important to understand that death and hell are not rulers in the proper sense, but the human being is subject (susceptible) to them through departing from God. Therefore the covenants with death and hell
are in reality worth nothing.
This is important to realise for those who strive to build relationships with death and hell, for example through certain practices
(to come to terms
with them).
Also of importance is the prophecy concerning the Cornerstone
, which is Jesus Christ. This prophecy is mentioned many times in the New Testament.
More concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23032023.html
At Vespers:
Genesis X, 32 — 'ἀπὸ τούτων διεσπάρησαν νῆσοι τῶν ἐθνῶν ἐπὶ τῆς γῆς' — 'apo touton diesparesan nesoi ton ethnon epi tes ges' - from these the islands of the nations were scattered, like seed, over the earth (upon the earth) (note: according to Strong)
. That is, various distinct peoples 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 XI, 2 — 'ἐν τῷ κινῆσαι αὐτοὺς ἀπὸ ἀνατολῶν' — 'en to kinesai autous apo anatolon' - in their movement from the east
. The preposition 'apo' indicates that they left the east, and spiritually signifies that they departed from God. 'ἐν γῇ Σεννααρ' - 'en ge Sennaar' - in the land of Shinar
. Where.
Genesis XI, 3 — 'εἰς λίθον' — 'eis lithon' - into stone
. That is, the brick became so hard that it was as though it had become solid stone. Spiritually this indicates that human unity is capable of being enduring and firm, like that stone.
Genesis XI, 6 — 'οὐκ ἐκλείψει ἐξ (ἀπ᾿) αὐτῶν πάντα ὅσα ἂν ἐπιθῶνται ποιεῖν' — 'ouk eleipsei ex (ap) auton panta hosa an epithontai poiein' - there will not cease from them all that they have purposed to do (note: according to Strong)
. That is, indeed, human unity can be endless, unceasing. The preposition 'ek' in its form before the following vowel indicates that if people in full unity are doing something, then within themselves, from themselves there will be no cause to stop it, and only something external could change this. Other versions of the text give the preposition 'apo' in its form before the following vowel, which indicates that what is spoken of is a complete cessation. Christ, speaking of the unity of his disciples and saying that if two or three of you agree concerning any matter to pray
, extends this thought further still. See in particular at the links:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/04022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/28092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/12012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/20032025.html
The history after the flood — the settling of people, the Tower of Babel, the new dispersal of people.
Concerning the settling of people after the flood — the same questions as those concerning the dispersal after Paradise. See more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/04032026.html
It is important to note that modern philology considers that indeed all human languages have one common proto-language, from which they subsequently developed through the dispersal of people. This can be established on the basis of analysis of changes in languages and attempts at reconstruction of what is unknown on the basis of the data that exist.
That is, it effectively confirms the key fact of the history of the Tower of Babel.
But the periodisation remains unclear.
Setting aside the question of time, the meaning of the event is that the Lord confused the languages so that people might be rid of part of their pride
(the desire to reach heaven
by their own human powers). At the same time, we see how important unity is in the achievement of goals. But human unity is not the same as unity in grace — for the latter, two or three people gathered in the Name of Christ suffice for them to be able to do God's will in all things, whereas for human unity even vast assemblies of people bound together in community will not always do God's will and therefore will not always have genuine good success.
Also important is the parallel with Pentecost (see the first chapters of the Acts of the Holy Apostles) — on that day the Lord (the Holy Spirit) descended again and reunited the peoples once more into the One Church of Christ through the Mother of God, the apostles, and the faithful. See also a fine poem concerning love and Pentecost at the link:
https://www.instagram.com/oleksandr_zhabenko/p/DUu8adRDfD0/?img_index=1
This parallel is also an indirect confirmation that the Holy Spirit is the Lord and God, the Third Hypostasis (Person) of the Most Holy Trinity.
More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23032023.html
Proverbs XIII, 23 — 'δίκαιοι ποιήσουσιν ἐν πλούτῳ ἔτη πολλά' — 'dikaioi poiesousin en plouto ete polla' - the righteous will create in wealth many years (note: according to Strong)
. That is, they will have long life. Long life is also a creative process — its attainment requires creativity, the creation of life. It is also important to recall the wish: Create them many years, O Lord!
, which testifies that our life too is God's creation, in which we take part. We may give our life to the Lord, receiving eternal life in grace in unity with Him, and this too is one of the divine gifts commemorated at the Eucharist.
Proverbs XIV, 3 — 'ἐκ στόματος ἀφρόνων' — 'ek stomatos aphonon' - from the mouth of the foolish; from the mouth of the senseless (note: according to Strong)
. That is, whence.
Proverbs XIV, 6 — 'ζητήσεις σοφίαν παρὰ κακοῖς καὶ οὐχ εὑρήσεις αἴσθησις δὲ παρὰ φρονίμοις εὐχερής' — 'zeteseis sophian para kakois kai oukh eureseis aisthesis de para phronimois eukheres' - you will seek wisdom in the vicinity of evil people (evildoers) and will not find it, but perception in the vicinity of the prudent (discerning) is easy (accessible) (note: according to Strong)
. The preposition 'para' here with the dative case indicates what happens to a person in the company of different people — beside bad people it is impossible to find wisdom, to become wise, whereas beside understanding people one can learn easily, perception is open, burdened by nothing, which makes the knowledge of truth, the growth in wisdom, and the attaining of maturity accessible and entirely possible.
The Greek and Hebrew texts again differ greatly for many verses, but the structure is in general similar to many of the preceding readings.
I shall dwell on the verse Proverbs XIII, 24 — which speaks of corporal punishment of children for the purposes of their upbringing. As I wrote previously, corporal punishment was in those distant times a commonplace, and therefore these words did not speak specifically of it as such.
In the time of Solomon there was no pedagogy, no educational institutions of various types and forms for teachers and pupils, and even the wisest Solomon himself could not organise general upbringing and education according to the best examples known to us today.
But it is clear that what is spoken of is the principle of upbringing in general — one must bring up children, even if it is not easy. But corporal punishment for this purpose — in reality Scripture does not oblige anyone (whosoever it may be) to apply it. That is, this is not a question of the methods and means of upbringing, but only of its necessity and importance (relevance).
A simple example of the fact that God can change what is needed — in the wilderness with Moses the Israelites carried the Ark of the Covenant and had no built temple. This was God's will, for they were travelling to the Promised Land. Later it was already God's will that a temple should be built in that land; and still later — that synagogues should be built; and after the Coming of Christ — that Christian churches should be built throughout all the earth.
All of this is necessary in its own time.
More concerning the readings from the Didactic and Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23032023.html
Glory be to Thee, our God, glory be to Thee!