Glory Be to Jesus Christ!
🌞
Since in the works published at the following 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/27112024.html
it is written that the use of prepositions is important for the correct understanding of important and actual issues, in particular the issue of power, I am writing commentaries on the use of these prepositions. As a piece of advice on how to read the text, you can read the verse in translation and/or in the original (if you have the opportunity), and then the commentary on prepositions here. Next, you need to understand which part of the verse the commentary refers to, and consider what it affirms — or less often, denies — that is essential to understanding. This thoughtful reading helps to deepen understanding and protects against the mistakes mentioned above.
As Lent has begun, the readings from the New Testament are replaced by readings from the Old Testament to encourage people to repentance.
Since I am commenting on several Ancient Greek (koine) prepositions, I will continue to comment on the Old Testament readings by looking at the first complete translation into Ancient Greek, the Septuagint.
In the 6th hour:
Isaiah XIV, 25 — 'ἀπὸ τῆς γῆς τῆς ἐμῆς καὶ ἀπὸ τῶν ὀρέων μου' - 'apo tes ges tes emes kai apo ton oreon mou' - out of My land and from My mountain
. The preposition 'apo' indicates that the Lord will completely deliver Israel (the multifaceted nature of the prophecy is that it can also be understood allegorically, as deliverance from wrath, and also spiritually - as Christ being the Savior). 'εἰς καταπάτημα' - 'eis katapatema' - for trampling; to be treaded down (having been completely overwon)
. The preposition 'eis' indicates the purpose. See what was written just before. 'ἀπ’ αὐτῶν' - 'ap auton' - of you
. 'ἀπὸ τῶν ὤμων' - 'apo ton omon' - off the shoulders
. The preposition 'apo' indicates that the Lord will completely release from the burden and yoke of slavery.
Isaiah XIV, 29 — 'ἐκ γὰρ σπέρματος ὄφεων' - 'ek gar spermatos opheon' - for from the seed (singular,
seed) of serpents (plural)
. The preposition 'ek' indicates where poisonous snakes (asps, vipers) will come from.
Isaiah XIV, 31 — 'καπνὸς ἀπὸ βορρᾶ ἔρχεται' - 'kapnos apo borra erkhetai' - smoke from the north wind goes; smoke from the north will come
. Different translation options are possible.
For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/20032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/08042024.html
At vespers:
Genesis VIII, 21 — ‘ἐκ νεότητος’ - ‘ek neotetos’ - ‘from youth’. The preposition ‘ek’ indicates that people learn many sins in their youth, and become adults already having experienced sinfulness. It also indicates that the Lord does not show only justice (for then almost no adult, with a few exceptions, could live, i.e. events like the flood would have to happen regularly, constantly), but the Lord shows mercy.
Genesis IX, 2 — 'ὑπὸ χεῖρας ὑμῖν δέδωκα' - 'hypo kheiras hymin dedoka' - under your hands I give; under your hands I hand over; under your hands I offer
. Different translation options are possible. It is meant that the dependence of nature on human beings is becoming greater and greater, and this is from God. God gives people more and more power over nature. But this also implies more and more care for nature, that is, people are called to some extent realize God's care for the world and nature in it, likening their deeds to God's love and constant care. The preposition 'hypo' is here with the accusative case and indicates that humans are higher than nature in calling for deification. If nature changed with the fall of people, then with the flood an even closer relationship with human beings was revealed.
Genesis IX, 3 — 'εἰς βρῶσιν' - 'eis brosin' - into food; for food
.
Genesis IX, 4 — 'κρέας ἐν αἵματι ψυχῆς οὐ φάγεσθε' - 'kreas en haimati psykhes ou phagesthe' - flesh (meat in its varieties) with the blood of the soul you shall not eat
. That is, meat with blood. So that after the flood people would not be overcome by despair, disbelief, cynicism, God teaches to protect life, because it is valuable. The blood of the soul
can also be understood as the blood of life
, and in general - it is about the mysterious connection of blood with the soul, with life. It is about something more than the biological meaning of blood, because other tissues of the animal body that can be eaten have a biological meaning comparable to blood. Blood is somehow more connected here with the soul and life than other tissues of the body. It can also be a prototype of the Body and Blood of Jesus Christ, the Eucharist.
Genesis IX, 5 — 'ἐκ χειρὸς πάντων τῶν θηρίων' - 'ek kheiros panton ton therion' - from the hand (in the singular) of all (wild) beasts (animals)
. 'ἐκ χειρὸς ἀνθρώπου ἀδελφοῦ' - 'ek kheiros anthropou adelphou' - from the hand of a human-brother
. The brotherhood of all people is emphasized. Also a parallel to the story of Cain and Abel. The preposition 'ek' indicates that these hands
have a direct relationship to blood, that is, it is about inflicting wounds or killing by a person or an animal (not only a wild one). The use of the word hand
in relation to animals
is also interesting. Here it is rather an indication that animals that enter into direct, immediate relations with people (here - through an attack) receive more qualities from people, in particular, they can bear responsibility. Although animals do not act freely, voluntarily, but in relation to people they have responsibility, entering into a relationship with them. One might think that not only animals but all creation bear such a responsibility. In particular, human inventions, legislative systems, states (countries), etc.
Genesis IX, 6 — 'ἐν εἰκόνι θεοῦ ἐποίησα τὸν ἄνθρωπον' - 'en eikoni theou epoiesa ton anthropon' - in the image of God (He) created (once and for all, finally) the human; by the image of God (by Whom?) (He) created (once and for all) the human
. Both versions of the translation are possible, the first indicates that the human being was created in the Holy Spirit, and the second - that the human being was created by Christ, Who is the Image of God the Father. An indication of the Trinity. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/06032025.html
https://www.instagram.com/p/C8m2VbbsyXu/
https://www.instagram.com/p/C8AN3CfikTS/
https://www.instagram.com/p/C7cEETLs_Qe/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.instagram.com/p/C8K6h5NsWNE/
https://oleksandr-zhabenko.github.io/en/commentaries/02032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21032024.html
For more on the reading, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/08042024.html
Proverbs XI, 19 — 'εἰς ζωήν' - 'eis zoen' - into life; for life
. That is, it leads to life, and is for life. 'εἰς θάνατον' - 'eis thanaton' - into death
. That is, it leads to death.
Proverbs XI, 20 — 'ἐν ταῖς ὁδοῖς αὐτῶν' - 'en tais hodois auton' - in their ways.
Proverbs XI, 22 — 'ἐν ῥινὶ ὑός' - 'en rini hyos' - in the nose a hog (boar, sow, decoration)
.
Proverbs XI, 26 — 'εὐλογία δὲ εἰς κεφαλὴν' - 'eulogia de eis kephalen' - blessings (good words) are for the head; blessings are on the head.
That is, what will have a blessing (together with the head and the whole body, and with the body and the whole person).
Proverbs XI, 30 — 'ἐκ καρποῦ δικαιοσύνης' - 'ek karpou dikaiosynes' - from the fruit of justice; from the fruit of righteousness; from the fruit of justification
. Various versions of the translation are possible; in general, the idea that eternal life is the fruit and consequence of the forgiveness of sins and justification by God (God's mercy) can be seen here as well.
Proverbs XII, 2 — 'κρείσσων ὁ εὑρὼν χάριν παρὰ κυρίῳ' - 'kreisson ho euron kharin para kyrio' - greater (better) is he who has found grace in the vicinity of God
. The preposition 'para' is here with the dative case and indicates that such a person is close to God.
Proverbs XII, 3 — 'ἐξ ἀνόμου' - 'ex anomou' - from lawlessness; from lawlessness
. The preposition 'ek' in its form before the following vowel indicates that it is a matter of the essential characteristic of lawlessness - it does not give real strength, does not really strengthen.
Proverbs XII, 4 — 'ἐν ξύλῳ σκώληξ' - 'en xylo skoles' - in the wood there are gnarwing worms
.
For more on the reading, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/08042024.html
Glory be to Thee, our God, glory be to Thee!