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 XXIX, 13 — 'ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν' — 'en to stomati autou kai en tois kheilesin auton' - with their mouth and with their lips; in their mouth and in their lips
. Both translations are possible. 'ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ' ἐμοῦ' - 'he de kardia auton porro apekhei ap emou' - their hearts however keep themselves far from me (note: according to Strong)
. That is, they are not merely distant from God, but restrain themselves from drawing near, resist any approach, or even consciously distance themselves. The preposition 'apo' in its form before the following vowel indicates that they strive to have nothing in common with God.
Isaiah XXIX, 15, 18 — 'ἐν κρυφῇ' — 'en kryphe' - in secret
. Common expression. 'ἐν σκότει' - 'en skotei' - in darkness
.
Isaiah XXIX, 17 — 'τὸ ὄρος τὸ Χερμελ εἰς δρυμὸν' — 'to oros to Khermel eis drymon' - the mountain of Carmel — into a forest (note: according to Strong)
. That is, the mountain of Carmel, renowned among people, will become a wild forest
. The preposition 'eis' indicates what the mountain will become. Google Gemini Pro explains here that what is spoken of is the humbling of the proud and the lifting up of the humble. That which was wild and proud (Lebanon) will become submissive and fruitful (a garden), whilst that which was considered cultivated or of value now will grow wild and become a forest.
Isaiah XXIX, 18 — 'ἐν τῇ ἡμέρᾳ ἐκείνῃ' — 'en te hemera ekeine' - on that day; in that day
. 'ἐν τῇ ὁμίχλῃ' - 'en te homikhle' - in a cloud; in a mist (note: according to Strong)
. That is, those eyes that see as though in a mist
.
Isaiah XXIX, 19 — 'καὶ ἀγαλλιάσονται πτωχοὶ διὰ κύριον ἐν εὐφροσύνῃ' — 'kai agalliasontai ptokhoi dia kyrion en euphrosyne' - and the poor will be lifted up in exultation through the Lord in joy (note: according to Strong)
.
Isaiah XXIX, 21 — 'ἐν λόγῳ' — 'en logo' - in word; with word
. Google Gemini Pro indicates that those people twist words and make the innocent guilty in judgement. 'ἐν πύλαις' - 'en pylais' - at the gates
. That is, they hinder justice, prevent judgement from coming and being carried out. 'ἐν (ἐπ᾿) ἀδίκοις' - 'en (ep) adikois' - in unrighteousness; in injustice; through unrighteousness; through injustice; upon unrighteousness; upon injustice
. Various translations are possible (including also on account of the different versions of the preposition in different texts). The first variants indicate that those people themselves remain unrighteous, whilst the subsequent ones indicate that through their sins they hinder those who act rightly.
Isaiah XXIX, 22 — 'ἐξ Αβρααμ' — 'ex Abraam' - from Abraham
. The preposition 'ek' in its form before the following vowel indicates here that what is spoken of is the descendants of Abraham, that is, the children of Abraham. The Apostle Paul explains that these words are to be understood spiritually — as those who are faithful to God, just as Abraham was.
The beginning of the prophecy is cited by the Apostle Paul when speaking of God's Providence concerning the Israelites. In general, the words speak of God's salvation for the faithful (in the image of Israel), of the fact that people will be able to live righteously (in Christ now, and in the Kingdom of God ultimately), and that sins and the evil one will be conquered.
The opening words are also cited by Christ when He spoke with the Pharisees and scribes who were attempting to catch Him in His words and accuse Him.
Isaiah emphasises that the Lord is above the human, is the Most High, and therefore it is wrong to build faith upon certain purely human considerations, experience, and traditions.
It is wrong to reduce faith merely to a human religion (one among many), a tradition, a collection of rules, for the Lord is above all of that (together and in particular).
One may also understand this in the following way: if a person's faith does not lead them to renewal, then that person still understands and perceives their faith as a certain tradition. In such a case the person's heart is indeed not close to God, even though God is close to every person.
The prophecy speaks chiefly of people who are not only not close to God in heart, but have lost faith in the Living God, have grown accustomed to their distance from him, and are therefore easily susceptible to sins.
More concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/28032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/30062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
At Vespers:
Genesis XII, 1 — 'ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆν' — 'exelthe ek tes ges sou kai ek tes syngeneias sou kai ek tou oikou tou patros sou eis ten gen' - go out from your land, and from your kindred, and from your father's house into the land
. The preposition 'ek' indicates whence one must go out, and also whence Abram is from.
Genesis XII, 2 — 'ποιήσω σε εἰς ἔθνος μέγα' — 'poieso se eis ethnos mega' - I will make you into a great nation; I will make you a great nation
. The preposition 'eis' indicates what the Lord will make Abram, that is, what God's purpose for Abram is.
Genesis XII, 3 — 'ἐνευλογηθήσονται ἐν σοὶ' — 'eneulogethesontai en soi' - they will be blessed in you; they will be blessed with you
. Both translations are possible, the first indicating that the blessing will be spread in Abram to all the tribes of the earth, that is, to all people, and the second — that Abram himself is the one through whom the Lord will bless people.
Genesis XII, 4(, 5) — 'ἐκ Χαρραν' — 'ek Kharran' - from Haran
. The preposition 'ek' indicates whence Abram was going out, and also whence he is from. See verse 1.
Genesis XII, 5 — 'ἐν Χαρραν' — 'en Kharran' - in Haran
. 'εἰς γῆν Χανααν' - 'eis gen Khanaan' - into the land of Canaan
.
Genesis XII, 6 — 'διώδευσεν Αβραμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς' — 'diodeusen Abram ten gen eis to mekos autes' - Abram passed through the land along its entire length (lengthwise) (note: according to Strong)
. A common expression is used.
The beginning of the readings concerning Abram (Abraham), the father of all believers
, the first among the patriarchs. Three religions — Christianity, Islam, and Judaism — consider him a great righteous one and give him special prominence among all those of the Old Testament.
It suffices to say that for the Jews he is truly a blameless righteous one in the Old Testament and their forefather, their father. For Muslims — a prophet, and the greatest Muslim feast is in honour of an event from his life (the sacrifice of Isaac) (which this year began precisely yesterday evening and continues today). And for Christians — the father of all believers
. Scholars of religion call these three monotheistic religions Abrahamic
in his honour.
Returning to the story of Abram (Abraham), I will say that he was wealthy and lived in one of the great cities of the time — Ur of the Chaldeans. But at God's call he left his homeland and resettled in the Promised Land together with his family, his nephew Lot (with his family), and servants and slaves.
In this beginning of the story of Abram (and further on as well) the most difficult question is — how did Abram recognise God
in his Revelation? How did he truly not err?
Scripture itself does not say this directly, yet the theme is a key one.
For if Abram had erred, and it was not the Lord who appeared to him but the evil one (and manifestations of demons are known from history, as well as from the experience of certain people), then Abram's actions would have ended with a completely different result — in effect directly the opposite.
Therefore, to understand more deeply, one must at least to some degree understand how Abram recognised God
in His appearances, in His addresses.
A widespread view among Orthodox Christians is that only a person pure in heart (with a cleansed heart) can truly recognise God
, which is why the Lord does not appear to everyone, but to certain people. And this cannot be put into words.
But it must be understood that such a description in practice leads only
to a modest thought about one's own unworthiness
to receive Revelation from God. And in the case of some appearance
it gives no answer to the question of its source and truthfulness. Therefore one may think that such an approach is nonetheless insufficient.
There are many examples in which manifestations of demons are accompanied by a certain anxiety arising in the person which does not disappear, by confusion, by a mingling of thoughts and feelings — that is, they bear a negative colouring
. But in many places in Scripture where the temptation by the evil one is spoken of, nothing is said of the anxiety and unrest that he causes by his presence. For example, for Eve in Paradise, for Jesus in the wilderness, and for many other well-known stories.
Moreover, the appearances of angels can also provoke a certain fear, at least at first, which is why they often say Fear not!
; the light of the Transfiguration, being pleasant and joyful, evoking genuine wonder, also aroused in the apostles a reverent fear and an elevation of the feelings — and therefore purely sensory criteria are also insufficient.
One may then think that one must strive to perceive everything integrally, through the prism of all one's knowledge, experience, faith, feelings, thoughts, will, values, and so on
. And also the thought that one must not hasten to draw conclusions if something unusual occurs. For by hastily accepting an untruth one may fall into the temptation of the evil one, whilst by hastily rejecting a genuine miracle one may sin against the Holy Spirit.
How was it for Abram? How did he believe God
?
Scripture gives no answer, but perhaps because in different people the coming to trust and the entrusting of oneself to God occurred differently, and therefore the story of Abram does not reveal this, so as not to limit others?
But a fact is a fact — Abram believed God and did as He had told him.
More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/28032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24032023.html
Proverbs XIV, 15 — 'πανοῦργος δὲ ἔρχεται εἰς μετάνοιαν' — 'panourgos de erkhetai eis metanoian' - the experienced one however (skilled and capable) comes unto repentance (a change of mind) (note: according to Strong)
. That is, an experienced and mature person gradually broadens their understanding, deepens it, improves it, corrects it, learns, acquires experience, is perfected, repents, and so on.
Proverbs XIV, 16 — 'ἀπὸ κακοῦ' — 'apo kakou' - from evil
. The preposition 'apo' indicates that the wise person departs completely from evil, avoids doing it.
Proverbs XIV, 22 — 'ἐλεημοσύναι δὲ καὶ πίστεις παρὰ τέκτοσιν ἀγαθοῖς' — 'eleemosynai de kai pisteis para tektosin agathois' - mercies however and trusting relations alongside those who create good, as master craftsmen make works from wood (note: according to Strong)
. I have used an expansive translation; the literal gives: mercies however and trusts alongside carpenters of good (deeds, things)
. The preposition 'para' here with the dative case indicates that the skilled creation of good finds merciful support, help, and creates trust. The plural indicates that all people in society are called to this good state of trust and mutual help. One may also notice a prophetic parallel concerning Christ, whose foster-father was Joseph the Betrothed, a carpenter by trade.
Proverbs XIV, 23 — 'ἐν παντὶ μεριμνῶντι' — 'en panti merimnonti' - in every diligent one; in every one who is solicitous (note: according to Strong)
. That is, one who works earnestly and wholeheartedly, not indifferently. 'ἐν ἐνδείᾳ' - 'en endeia' - in want; in lack; in poverty (note: according to Strong)
.
Proverbs XIV, 25 — 'ῥύσεται ἐκ κακῶν ψυχὴν μάρτυς πιστός' — 'rhysetai ek kakon psykhen martys pistos' - a faithful witness will deliver the soul from evils (note: according to Strong)
. The preposition 'ek' indicates from what situations a truthful witness will deliver — that is, true testimony allows one to avoid deep falls and crimes, whilst the absence of such may lead to evil. The same word as in the Lord's Prayer. That is, will protect, will free, will deliver
. 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 true testimony in relation to evil, without regard to whether this is final deliverance. Therefore what is spoken of is also human courage, honesty, openness, and care for others. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/12032026.html
https://oleksandr-zhabenko.github.io/en/commentaries/21022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/20032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
Proverbs XIV, 26 — 'ἐν φόβῳ κυρίου ἐλπὶς ἰσχύος' — 'en phobo kyriou elpis iskhyos' - in the fear of the Lord is the hope of strength
. Words of manifold significance — they may mean both that, when joined with the fear of God, hope becomes strong, firm, and unshakeable, and also that the fear of the Lord itself has great and unerring hope. See more concerning the fear of the Lord and why it is so closely connected with hope at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
The Greek and Hebrew texts differ greatly (as appears to be the case for almost the entire book of Proverbs). The structure is similar to the preceding readings. It teaches critical thinking, the ability to find things out, resourcefulness, and prudence. Once again it motivates to righteousness and wisdom. It speaks of the good of mercy and almsgiving, faithfulness, and industriousness. The fear of God is a support. More concerning the fear of God is in the work at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
More concerning the readings from the Didactic and Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/28032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24032023.html
Glory be to Thee, our God, glory be to Thee!