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 I, 21 — 'ἐν ᾗ' — 'en he' - in it
. Where. 'ἐν αὐτῇ' - 'en aute' - in it
. Where.
Isaiah I, 24 — 'ἐν ῾Ιερουσαλήμ' — 'en Hierousalem' - in Jerusalem
. Where. 'ἐν τοῖς ὑπεναντίοις' - 'en tois hypenantiois' - in the enemies (note: according to Strong)
. That is, the Lord will have honour among the enemies, will be glorified through victory over them. 'κρίσιν ἐκ τῶν ἐχθρῶν μου' - 'krisin ek ton ekhthron mou' - judgement upon Mine adversaries (note: according to Strong)
. That is, the Lord will judge those who resist Him, for example the devil.
Isaiah I, 25 — 'πυρώσω σε εἰς καθαρόν' — 'pyroso se eis katharon' - I will purify you with fire unto cleanness (into cleanness) (note: according to Strong)
. The preposition 'eis' indicates to what state the Lord will bring Sion. 'ἀπὸ σοῦ' - 'apo sou' - from you
. The preposition 'apo' indicates that the Lord will cleanse Sion fully from lawlessness.
Isaiah I, 26 — 'ἀπ' ἀρχῆς' — 'ap arkhes' - from the beginning
. The preposition 'apo' in its form before the following vowel indicates from whence the reckoning here proceeds. A common expression.
Isaiah I, 29 — 'ἐν τοῖς εἰδώλοις αὐτῶν' — 'en tois eidolois auton' - in their idols (note: according to Strong)
. That is, the idols will become the cause of shame.
Isaiah II, 1 — 'παρὰ κυρίου' — 'para kyriou' - from beside the Lord
. The preposition 'para' here with the genitive case indicates that that word was from the Holy Spirit for the sake of Christ. A similar construction is used concerning the procession of the Holy Spirit from the Father and concerning the human nature of Jesus Christ. See in more detail at the links:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Isaiah II, 2 — 'ἐν ταῖς ἐσχάταις ἡμέραις' — 'en tais eskhatais hemerais' - in the last days; in the latter days
. When.
Isaiah II, 3 — 'εἰς τὸ ὄρος κυρίου καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ιακωβ' — 'eis to oros kyriou kai eis ton oikon tou theou Iakob' - unto the mountain of the Lord and into the house of the God of Jacob
. That is, whereto
. 'ἐν αὐτῇ' - 'en aute' - in it
. 'ἐκ γὰρ Σιων' - 'ek gar Sion' - for from Sion; for out of Sion
. 'ἐξ Ιερουσαλημ' - 'ex Hierousalem' - from Jerusalem
. In both cases the preposition 'ek' indicates from whence the Law and the Word of the Lord will go forth.
The prophecies of Isaiah are many-layered and of many meanings. For example, the judgement of God points both to the calamities that Israel suffered historically, and to the First Coming of Christ, and to the Second Coming of Christ, and to God's Providence at all times, and to… yet everywhere not in one and the same sense.
With respect to the First Coming it points to the power of the Lord, to the grace and the Gospel which destroy sin as fire destroys ordinary things, destroying the very foundation — and so the Lord came to destroy the dominion of death
, to crush the head of the serpent
, and so forth. Indeed, the Lord gave all that is needful for a wholly successful and victorious struggle against sins and passions, kindled a fire
(which, remember, He greatly desired to kindle).
With respect to the Second Coming — fire points to the glory of God, with which all will be filled. And as it is understood, for the saved it will be as a light of which they are partakers and companions, as a source of all good, while for those who perish — as fire and as that which will manifest their eternal existence.
With respect to God's Providence — fire points to the fact that the grace of God constantly bestows upon people the strength to overcome sins and purifies, if only people would unite with it in this.
With respect to historical events — departure from God's will leads to decline. More on this is at the link:
https://www.facebook.com/groups/mereza/posts/2796433527321908/
In view of such many-sidedness and many-layeredness (and I have in truth very briefly pointed only to certain moments from the whole) it is even difficult to say that the prophecy was fulfilled at such-and-such a time, since it reveals that which happens always, and that which has happened, and that which will happen.
On the readings from the Prophets see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28022023.html
At Vespers:
Genesis I, 14, 15, 17 — 'ἐν τῷ στερεώματι τοῦ οὐρανοῦ' — 'en to stereomati tou ouranou' - in the firmament of the heaven; in the firmness of the heaven (note: according to Strong)
. 'εἰς φαῦσιν' - 'eis phausin' - for the shining forth of light; for illumination (note: according to Strong)
. The preposition 'eis' indicates the purpose of the action. 'εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς' - 'eis semeia kai eis kairous kai eis hemeras kai eis eniautous' - for signs, and for seasons (times, epochs, ordered intervals of time, periods), and for days, and for years (note: according to Strong)
. The preposition 'eis' indicates the purpose.
Genesis I, 16 — 'εἰς ἀρχὰς τῆς ἡμέρας' — 'eis arkhas tes hemeras' - for the ruling over (the seniority over) (note: according to Strong) the day
. 'εἰς ἀρχὰς τῆς νυκτός' - 'eis arkhas tes nyktos' - for the ruling over (the seniority over) (note: according to Strong) the night
. The preposition 'eis' indicates the purpose. What is important is that that which has meaning, which organises and orders, becomes governing.
Genesis I, 22 — 'τὰ ὕδατα ἐν ταῖς θαλάσσαις' — 'ta hydata en tais thalassais' - the waters in the seas
. Plural. This underscores the difference in the composition and the characteristics of water in different bodies of water.
I shall draw attention to the fact that God creates the visible (Uni)verse with the participation of creation itself (when it exists). More on this is in fine works at the links:
https://oleksandr-zhabenko.github.io/en/Proof.html
https://sites.google.com/view/rozdumy23/home/isnuvanna-piznaemo-virou
God creates the world after its (their) kind
— that is, there is a grouping
and a differentiation
. There exists the view that this is an argument in favour of the so-called theory of microevolution and against macroevolution — that evolution occurs within species but not between species (one biological species does not evolve into others), and this theory has many substantial arguments. In general this is one of the questions which we do not understand as we might wish, and which therefore arouses interest.
The days
of creation, as is well known, are not our days, but are certain periods of time
(and in my view, the very certain indefiniteness of the word yom
, which is translated as day
, points to… Einstein's theory of relativity).
Interesting data concerning contemporary scientific views on the topic of the beginning of the universe is in the English-language video at the link:
https://www.youtube.com/watch?v=dr6nNvw55C4
Concerning certain other questions I shall write, God willing, tomorrow.
For more on the readings from the Law see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28022023.html
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 exaltation 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.
Proverbs I, 33 — 'ἡσυχάσει ἀφόβως ἀπὸ παντὸς κακοῦ' — 'hesykhasei aphobos apo pantos kakou' - shall be at rest fearlessly (note: according to Strong) from all evil
. The preposition 'apo' indicates that such a person will be fully freed from anxiety and fear before evil, will be entirely in safety.
The key verse for understanding is Proverbs I, 31. In general this is a very profound text; concerning one of its aspects there is a fine work at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
In general it must be said that wisdom
is also a many-meaning and many-layered image. I shall dwell only on why laughter is spoken of. I think one may reason thus: laughter is a reaction to the comic, and the latter arises as a certain incongruity, for example, by the classical definition, between form and content. Laughter
depicts figuratively (this is an anthropomorphism) the absence of a connection — between the appeal and the response — people will appeal to wisdom but will not find it. But they rejected it — and therefore cannot find it, for they do not seek it.
Therefore the Lord reveals this as a warning, and an urging to seek wisdom, and it leads to God.
For more on the readings from the Poetical Books see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/28022023.html
Glory be to Thee, our God, glory be to Thee!