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.
With the beginning of Great Lent! May your fasting be good and may you joyfully meet the Bright Resurrection of Christ!
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 I, 1 — 'ἐν βασιλεία ᾿Οζίου καὶ ᾿Ιωάθαμ καὶ ῎Αχαζ καὶ ᾿Εζεκίου' — 'en basileia Oziou kai Ioatham kai Akhaz kai Ezekiou' - in the reign of Ozias, and Joatham, and Achaz, and Ezekias
. When.
Isaiah I, 5 — 'πᾶσα κεφαλὴ εἰς πόνον καὶ πᾶσα καρδία εἰς λύπην' — 'pasa kephale eis ponon kai pasa kardia eis lypen' - every head for torment (for pain) and every heart for sorrow
. That is, all are filled with pains and sorrows.
Isaiah I, 6 — 'ἀπὸ ποδῶν' — 'apo podon' - from the soles of the feet
. The preposition 'apo' indicates from whence the reckoning begins. 'ἐν αὐτῷ' - 'en auto' - in it
. Where.
Isaiah I, 7 — 'κατεστραμμένη ὑπὸ λαῶν ἀλλοτρίων' — 'katestrammene hypo laon allotrion' - overthrown (note: according to Strong) by a foreign people
. The preposition 'hypo' here with the genitive case indicates that this is the passive voice of the participle (overthrown by whom).
Isaiah I, 8 — 'σκηνὴ ἐν ἀμπελῶνι' — 'skyene en ampeloni' - a tent (note: according to Strong) in a vineyard
. Where. 'ὀπωροφυλάκιον ἐν σικυηράτῳ' - 'oporophylakion en sikyerato' - a lodge for the night in a cucumber field (note: according to Strong)
. Where.
Isaiah I, 12 — 'ἐκ τῶν χειρῶν ὑμῶν' — 'ek ton kheiron hymon' - from your hands
. The preposition 'ek' indicates from whence that which is spoken of is taken.
Isaiah I, 14 — 'εἰς πλησμονήν' — 'eis plesmonen' - with filling up (note: according to Strong)
. The meaning is that they have become something of which the Lord says: I have had enough of this!
.
Isaiah I, 15 — 'ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ' ὑμῶν' — 'apostrepso tous ophthalmous mou aph hymon' - I turn away (avert) (note: according to Strong) Mine eyes from you
. The preposition 'apo' in its form before the following 'hy' indicates that the Lord turns away fully from that, completely, without doubt.
Isaiah I, 16 — 'ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου' — 'aphelete tas ponerias apo ton psykhon hymon apenanti ton ophthalmon mou' - take away (remove) evil things (in the plural) from your souls (from your lives) before Mine eyes (note: according to Strong)
. The preposition 'apo' indicates that evil deeds, thoughts, words and the like must be removed fully, wholly, resolutely. 'παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν' - 'pausasthe apo ton ponerion hymon' - cease entirely your evil deeds (in the plural) (note: according to Strong)
. Analogously to what has just been described, a direct continuation.
The text is many-layered; for example, already in the third verse there is a prophecy concerning the Nativity of Jesus Christ and His earthly life — for He was born in a stable near animals, was laid in a manger, that is, a feeding trough for cattle, and during His ministry was not received by many people, Jews and others alike. At the same time, what follows speaks of true relations with God — they are not in religious rites, but in living communion with God, which is manifested in life.
On the readings from the Prophets see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/27022023.html
At Vespers:
Genesis I, 1 — 'ἐν ἀρχῇ' — 'en arkhe' - in the beginning
. A common expression.
Genesis I, 6 — 'ἐν μέσῳ τοῦ ὕδατος' — 'en meso tou hydatos' - in the midst of the water
. Where.
Genesis I, 9 — 'εἰς συναγωγὴν μίαν (αὐτῶν)' — 'eis synagogen mian (auton)' - into one gathering (of its own)
. Here there is an interesting parallel — water, similarly to the Church, is led together, gathered together
— a reminder of Baptism as spiritual birth in the Church.
Genesis I, 11, 12 — 'ξύλον κάρπιμον ποιοῦν καρπόν οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς' — 'xylon karpimon poioun karpon ou to sperma autou en auto kata genos epi tes ges' - a fruitful tree that maketh (beareth) fruit, whose seed is in it according to its kind upon the earth
.
Concerning the first chapters of the book of Genesis there are very many works; in general, in my view, we do not substantially understand the book of Genesis and the book of the Revelation of John the Theologian to the full. In particular, concerning the creation of the world, active discussion and dialogue is being conducted.
But paraphrasing and to a certain degree reconsidering a well-known argument concerning Scripture: if we understood everything fully, where would be the reserve
for the deepening of understanding? And if we understood almost nothing, who would wish to understand more? And our mind in particular also needs a source of inspiration. Therefore God inspired Moses to write in such a way that the text would always be both a mystery and a manifestation.
Someone might say: Indeed every text remains to a certain degree mysterious, yet also to a certain degree comprehensible
— and truly so, but Scripture is written not only for contemporaries, but for all generations, of which there have in truth been many, and ahead there may be significantly more.
The image of the Church and its members in Paul comes to mind (see, for example, 1 Corinthians XII). Only instead of the Church and people, it may be the book of Genesis and the ways of understanding it. For it addresses not only the mind, and is whole, not reducible to the sum or simple aggregate of its constituent parts, but has organic connections and grows.
I shall pause here for now; concerning the actual words — God willing, tomorrow.
For more on the readings from the Law see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/27022023.html
Proverbs I, 1 — 'ὃς ἐβασίλευσεν ἐν Ισραηλ' — 'hos ebasileusen en Israel' - who reigned in Israel
. Where.
Proverbs I, 7 — 'εὐσέβεια δὲ εἰς θεὸν' — 'eusebeia de eis theon' - but piety for the sake of God (note: according to Strong)
. The preposition 'eis' indicates the goal, towards which the person strives to draw near.
Proverbs I, 11 — 'κρύψωμεν δὲ εἰς γῆν' — 'krypsomen de eis gen' - let us hide then in the earth (note: according to Strong)
. The preposition 'eis' indicates whereto they propose to hide (that is, to commit a secret crime).
Proverbs I, 12 — 'ἄρωμεν αὐτοῦ τὴν μνήμην ἐκ γῆς' — 'apomen autou ten mnemen ek ges' - let us take away their memory from the earth (note: according to Strong)
. That is, let us destroy the memory of them
, and in general — let us destroy utterly, completely, without trace
. The preposition 'ek' indicates from whence they wish to take away that memory.
Proverbs I, 14 — 'ἐν ἡμῖν' — 'en hemin' - among us
.
Proverbs I, 15 — 'ἐν ὁδῷ' — 'en hodo' - in the way
. 'ἐκ τῶν τρίβων' - 'ek ton tribon' - from the paths; out of the paths
. The preposition 'ek' indicates from whence one must depart, go out, if one has been on this way.
Proverbs I, 16 — 'εἰς κακίαν' — 'eis kakian' - into evil (meaning something truly bad, criminal and terrible); for evil
.
Proverbs I, 20 — 'σοφία ἐν ἐξόδοις ὑμνεῖται ἐν δὲ πλατείαις παρρησίαν ἄγει' — 'sophia en exodois hymneitai en de pleteiais parresian agei' - wisdom in the going forth sings spiritual hymns and in the open squares and streets (places) boldly, openly, confidently, freely leads (note: according to Strong)
. That is, wisdom allows one, at the conclusion of a matter, to sing praise to God and to give thanks in elevating and joy, and also allows one to feel confident in public, including to be a leader, to speak out, to lead others. By the way, a direct call to an open and free society in wisdom.
The beginning — the relevance of the book — shows wisdom as desirable and needful for people, even the unlearned and simple. It is as a bridge
between life as mere existence and an inspired, full life.
For more on the readings from the Poetical Books see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/18032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/27022023.html
Glory be to Thee, our God, glory be to Thee!