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.
Blessed feast of the Annunciation of the Most Holy Mother of God and Ever-Virgin Mary!
Today, before examining the readings, I wish to dwell on one question. The Virgin Mary asks the Archangel Gabriel: How will this be, since I do not know a man?
She does not raise the question of how she will explain this to Joseph the Betrothed (and subsequent events in the Gospel show that this is a serious question). If the Most Pure Virgin had been seeking human glory, if she had previously thought that she would become the Mother of the Messiah, of Christ, then such a question could quite readily have arisen in her mind. For Joseph too was thinking about how not to put her to shame. And Christ, speaking of the love of the Father, says that the Pharisees sought the glory of people but do not seek the glory from God. See more on that at the link:
https://www.instagram.com/p/DWMTLk3DYIR/?img_index=1
But the Mother of God does not raise such a question at all. Let us look more attentively.
If what is at stake is the salvation of a person, deliverance from perdition, would that person consciously ask what the people around them would think? No. They would seek salvation. So too here — salvation is more important than the opinion of people. All the more so since what is spoken of is not the personal salvation of the Virgin Mary, but the salvation of Israel, of humanity. On the other hand, the Virgin Mary from childhood had resolved to devote herself to God, and therefore raises the question of how this will come about. Here we see an example of faithfulness to God and the desire to fulfil God's will. The Most Pure Virgin was not seeking glory or honour, but wished to fulfil God's will. And therefore she answers: Behold, I am the handmaid of the Lord. Let it be to me according to your word!
Matins:
Luke I, 39 — 'ἐν ταῖς ἡμέραις ταύταις' — 'en tais hemerais tautais' - in those days; in the course of those days
. When. 'εἰς τὴν ὀρεινὴν' - 'eis ten oreinen' - into the hill country
. Whither. 'εἰς πόλιν Ἰούδα' - 'eis polin Iouda' - into a city of Judah
. Whither.
Luke I, 40 — 'εἰς τὸν οἶκον Ζαχαρίου' — 'eis ton oikon Zakhariou' - into the house of Zechariah
. Whither.
Luke I, 41 — 'ἐν τῇ κοιλίᾳ αὐτῆς' — 'en te koilia autes' - in her womb
. Where. See more concerning this event at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24062025.html
https://oleksandr-zhabenko.github.io/en/Adoption.html
Luke I, 42 — 'εὐλογημένη σὺ ἐν γυναιξίν' — 'eulogemene sy en gynaixin' - blessed are you in (among) women
. Where. That is, the most blessed (all-blessed) among all women, mothers, and virgins.
Luke I, 44 — 'εἰς τὰ ὦτά μου' — 'eis ta ota mou' - to my ears; into my ears
. That is, as soon as Elizabeth heard the words of Mary's greeting. Although God's grace does not depend upon space and time, the laws of creation, here it heeds the action of the laws of nature — God honours creation — for the action of grace appears together with the corresponding action of creation. 'ἐσκίρτησεν ἐν ἀγαλλιάσει' - 'eskirtesen en agalliasei' - leaped in joy (in exultation, in delight)
. See the links above. 'ἐν τῇ κοιλίᾳ μου' - 'en te koilia mou' - in my womb
. Where.
Luke I, 45 — 'ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ κυρίου' — 'estai teleiosis tois lelalemenois aute para kyriou' - there will be a fulfilment of what was spoken to Her from the Lord
. That is, it will come to pass, will be accomplished completely. The preposition 'para' here with the genitive case. This 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:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
Here this indicates that what is spoken of is the action of the Holy Spirit and the Incarnation of the Son of God, and that all that is connected with this and promised by the Lord will come to pass.
Luke I, 48 — 'ἀπὸ τοῦ νῦν' — 'apo tou nyn' - from now on; henceforth
. The preposition 'apo' indicates here the starting point for this important event — John the Baptist and Elizabeth in the Holy Spirit were the first among people to honour Mary as the Mother of God; from that time (henceforth
at the moment of those events) this will continue into eternity.
Luke I, 56 — 'εἰς τὸν οἶκον αὐτῆς' — 'eis ton oikon autes' - into Her own house
. Whither.
More concerning the readings from the Gospel see at the link and others cited there:
https://oleksandr-zhabenko.github.io/en/commentaries/23072025.html
At the 6th Hour:
Isaiah XLI, 4 — 'ἀπὸ γενεῶν ἀρχῆς' — 'apo geneon arkhes' - from the generations of the beginning
. The preposition 'apo' indicates here the starting point of a reckoning. 'ἐγὼ θεὸς πρῶτος καὶ εἰς τὰ ἐπερχόμενα ἐγώ εἰμι' - 'ego theos protos kai eis ta eperkhomena ego eimi' - I am God, the First, and in those (things, matters) which are coming, I am (note: according to Strong)
. One may see that what is spoken of is the fact that God is Great and Most High, but also that He supports the weak and the feeble. On the other hand, Google Gemini adds here that what is spoken of is God's Revelation from the beginning to the end of the age. God manifests Himself in history. Here too is a pointer to Jesus Christ.
Isaiah XLI, 7 — 'ἐν ἥλοις' — 'en helois' - with nails
.
Isaiah XLI, 9 — 'ἀπ' ἄκρων τῆς γῆς καὶ ἐκ τῶν σκοπιῶν αὐτῆς' — 'ap akron tes ges kai ek ton skopion autes' - from the ends of the earth and from its horizons (that is, the full survey of the territory insofar as it can be observed and seen)
. The preposition 'apo' indicates here that the Lord called the Israelites (more broadly — the faithful) from distant regions; they left those regions entirely, that is, there is a direct parallel here with the exodus from Egypt. The preposition 'ek' indicates here that at the same time the Israelites (more broadly — the faithful) spread throughout the breadth of all the earth, that is, as far as it can be seen — here there is a double prophecy — concerning the fact that before the Second Coming people will be settled throughout all the earth. The only question is whether the earth
here means the visible Universe, the Galaxy, the Solar System, our planet, or some part of it.
Isaiah XLI, 12 — 'οἳ παροινήσουσιν εἰς σέ' — 'hoi paroinesousin eis se' - those who will behave as though drunk with wine, against you (note: according to Strong)
.
The reading of the prophecy concerning God's help for the faithful of Israel, a parallel to the reading from the book of Genesis concerning the Covenant with Abram.
A prophecy both concerning the First Coming of Jesus Christ, when the Lord revealed truth and grace in such a manner that there was no place for sin and unbelief, and concerning the Kingdom of God, when all will be finally accomplished.
You will seek, and will not find
— a prophecy concerning the state of being established in goodness — like the angels who remained faithful to God and were so established in goodness by grace that they can no longer sin. And so too people — in the Kingdom of God will be so established in goodness that they will not be able to sin, even though they will be free. Their will will become a will only for good
, their desires — only good desires, and so on.
Concerning the fact that God is First, and concerning his grace, there are fine works at the links:
https://oleksandr-zhabenko.github.io/uk/Diya_blahodati.html
https://oleksandr-zhabenko.github.io/uk/BozhaBlahodat.html
More concerning freedom see at the links:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://oleksandr-zhabenko.github.io/en/commentaries/10022026.html
https://oleksandr-zhabenko.github.io/en/commentaries/11022026.html
One may say that this is the state of genuine love — the person does not lose their freedom, but realises it in the best possible way, yet no alternatives are needed by that person.
More concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/29032023.html
At Vespers:
Genesis XVII, 6 — 'καὶ θήσω σε εἰς ἔθνη καὶ βασιλεῖς ἐκ σοῦ ἐξελεύσονται' — 'kai theso se eis ethne kai basileis ek sou exeleusontai' - and I will set you among nations, and kings will go out from you
. The preposition 'eis' indicates here that Abraham will become the father of whole nations, whilst the preposition 'ek' indicates here whence (that is, from whom) the promised kings spoken of by God will descend.
Genesis XVII, 7 — 'εἰς γενεὰς αὐτῶν εἰς διαθήκην αἰώνιον' — 'eis geneas auton eis diatheken aionion' - unto their generations for an everlasting covenant
. That is, what is spoken of is what God's Covenant with Abraham will become.
Genesis XVII, 8 — 'εἰς κατάσχεσιν αἰώνιον' — 'eis kataskhesin aionion' - for an everlasting possession; as an everlasting possession
. Both translations are possible.
Genesis XVII, 9 — 'εἰς τὰς γενεὰς αὐτῶν' — 'eis tas geneas auton' - unto their generations
. That is, God's Covenant will be contained within
the descendants of Abraham. A parallel with I will put my Law into their hearts
in the prophets and the Kingdom of God is within you
in Christ. Also in connection with this, a parallel concerning the Mother of God.
The readings from chapter 16 (as also from chapter 14) are omitted entirely. They concern the theme of polygamy in the Old Testament and the importance of the continuation of the lineage — and in the times of the New Testament the Lord taught people how to approach these questions, and therefore these readings are omitted. Nevertheless, this does not mean they are unworthy of due attention, but I shall not dwell upon them.
The reading concerning the Covenant of God with Abram (Abraham) and his descendants. Only the beginning is read, but the entire chapter is devoted to the question.
The bestowal of a new name — in the East this also signifies a certain authority — here God's authority over Abram (Abraham), just as further on God's authority over Sarai (Sarah) — and also a certain good relationship.
It must be said that Ishmael, though not distinguished in any significant way of his own, was by virtue of his birth from Abram blessed by the Lord and also became a participant in the Covenant with God. This underlines the importance of God's blessing for people — not only for those to whom it is granted personally, but also for those who are in some way connected with this and who participate in it.
The power of God's blessing shows that it is so weighty, significant, and great in the highest degree that it as it were overflows in one person and through them pours out upon others — here right to the end of the age and in eternity. In effect, in the person of Abram (Abraham), God in this way enters into a Covenant with all humanity for all times and in eternity. Human agreements (covenants) have limited application and scope, whilst God's is incomparably different and better.
Genesis XVII, 7 — the word 'olam' is used, which signifies a temporal duration, extension, or remoteness that is effectively almost eternal, that is, a symbolic pointer to the duration of the history of humanity after Abraham (the almost eternal
may signify a very rich and long history).
What is important is that God's Covenant extends to times after the life of Abraham, that is, it remains in force also for Abraham, who is dead in body. This once again underlines the words of Jesus Christ that in God there are no dead, in him all are alive
, spoken in the context of the mention of the patriarchs, in particular Abraham.
Nevertheless, God's Covenant and blessing take into account the actions and freedom of people. People may not participate in it, but this leads them to perdition. What the concept of participating in the Covenant
includes is a separate question, similar to and related with the so-called question about the limits and boundaries of the Church
, and I shall not dwell upon it now, as it is a separate theme.
More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/29032023.html
Proverbs XV, 22 — 'ἐν δὲ καρδίαις' — 'en de kardiais' - but in the hearts
.
Proverbs XV, 24 — 'ἐκ τοῦ ᾅδου' — 'ek tou hadou' - from the hades
. That is, what to turn aside from.
Proverbs XV, 27 — 'πᾶς ἀπὸ κακοῦ' — 'pas apo kakou' - from all evil
. The preposition 'apo' indicates here that one will depart completely, entirely, fully.
Proverbs XV, 28 — 'δεκταὶ παρὰ κυρίῳ ὁδοὶ ἀνθρώπων δικαίων' — 'dektai para kyrio hodoi anthropon dikaion' - acceptable in the vicinity of the Lord are the ways of righteous people
. The preposition 'para' here with the dative case indicates that what is spoken of is the fact that the life of a righteous person, their conduct, is accepted by God and blessed by Him.
Proverbs XV, 29 — 'ἀπὸ ἀσεβῶν' — 'apo asebon' - from the ungodly; from the wicked
. Here there is a double meaning — those people distance themselves from God, but also He is nothing like their life. 'ἵνα ὑπὸ τοῦ θεοῦ διορθωθῇ τὰ διαβήματα αὐτοῦ' - 'hina hypo tou theou diorthothe ta diabemata autou' - so that by God their steps may be made straight (cleansed)
. The preposition 'hypo' here with the genitive case indicates by Whom the cleansing of the person takes place.
Proverbs XVI, 2 — 'πάντα τὰ ἔργα τοῦ ταπεινοῦ φανερὰ παρὰ τῷ θεῷ' — 'panta ta erga tou tapeinou phanera para to theo' - all the deeds of the humble are manifest in the vicinity of God
. That is, the genuine meaning of humility is visible in God's presence, when God is near. The preposition 'para' here with the dative case indicates God's closeness. 'ἐν ἡμέρᾳ κακῇ' - 'en hemera kake' - on an evil day
. That is, in a time of hardship.
Proverbs XVI, 5 — 'ἀκάθαρτος παρὰ θεῷ πᾶς ὑψηλοκάρδιος' — 'akathartos para theo pas hypselokadios' - unclean in the vicinity of God is every one with a proud heart; unclean in the vicinity of God is every arrogant person (conceited, haughty)
. The preposition 'para' here with the dative case indicates that the wrongness and uncleanness of pride become manifest when God is near.
Proverbs XVI, 7 — 'ἀρχὴ ὁδοῦ ἀγαθῆς τὸ ποιεῖν τὰ δίκαια δεκτὰ δὲ παρὰ θεῷ μᾶλλον ἢ θύειν θυσίας' — 'arkhe hodou agathes to poiein ta dikaia dekta de para theo mallon he thyein thysias' - the beginning of a good way is to do righteous deeds, and this is acceptable in the vicinity of God more than to offer sacrifices
. That is, righteousness and repentance are better than sacrifices. The preposition 'para' here with the dative case indicates closeness to God.
Proverbs XVI, 9 — 'πάντα τὰ ἔργα τοῦ κυρίου μετὰ δικαιοσύνης φυλάσσεται δὲ ὁ ἀσεβὴς εἰς ἡμέραν κακήν' — 'panta ta erga tou kyriou meta dikaiosynes phylassetai de ho asebes eis hemeran kaken' - all the deeds of the Lord are with righteousness, whilst the ungodly person guards themselves (holds themselves, keeps themselves) for an evil day
. That is, the ungodly person themselves keeps themselves in a state of sin, for sin.
Proverbs XV, 30 — The light of the eyes rejoices the heart, good news makes the bones healthy
— a direct parallel with the Gospel, where it is spoken of the eye as the lamp of the body. See more on that at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25062023.html
https://oleksandr-zhabenko.github.io/uk/Matthew6.html
https://oleksandr-zhabenko.github.io/en/Beauty.html
Proverbs XVI, 1 (also verse 9) — to a person (belongs) the preparation, the ordering of the heart, but from the Lord is the answer of the tongue
— compare:
https://oleksandr-zhabenko.github.io/en/commentaries/03042024.html
that is, a person may think one thing or another, but the accomplishment of what is intended depends upon God.
Proverbs XVI, 4 — 'lammaanehu' — from 'maaneh' - an answer, a response in dialogue
. One must not think that the Lord created all things, including evil (God did not create evil), but one must know that all things are related to God, all things are set, established, appointed
for an answer to God, all things are called to dialogue with God, all things are responsible before Him.
The Greek and Hebrew texts differ noticeably, but are in general similar.
The Lord through Solomon teaches wisdom, prudence, the ability to speak, restraint, righteousness, the fear of God, and care for those in need (including widows). He cautions against the opposite — foolishness, lack of prudence, indiscrimination in words and intemperance, ungodliness, forgetfulness of God, and lack of love for one's neighbours.
Good reputation comes after the acquisition of wisdom and modesty, humility, and righteousness. Moreover, this is not glory from people, but genuine glory from God (granted by Him).
Here too it is spoken of the fact that everything that occurs takes place either by God's will (if it is good) or by God's permission (if it is not properly good in itself).
More concerning the readings from the Didactic and Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17042024.html
https://oleksandr-zhabenko.github.io/en/commentaries/29032023.html
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
Festal Readings of the Annunciation of the Most Holy Mother of God:
Exodus III, 1 — 'ὑπὸ τὴν ἔρημον' — 'hypo ten eremon' - under the desert
. The preposition 'hypo' here with the accusative indicates that the place was close to the desert. 'εἰς τὸ ὄρος Χωρηβ' - 'eis ho oros Khoreb' - to the mountain of Horeb
. The preposition 'eis' indicates here the direction of where Moses drew near.
Exodus III, 2 — 'ἐν φλογὶ πυρὸς ἐκ τοῦ βάτου' — 'en phlogi pyros ek tou batou' - in a flame of fire from the thornbush
. The preposition 'ek' indicates here whence the appearance took place.
Exodus III, 4 — 'κύριος ἐκ τοῦ βάτου' — 'kyrios ek tou batou' - the Lord from the thornbush
.
Exodus III, 5 — 'ἐκ τῶν ποδῶν σου' — 'ek ton podon sou' - from your feet
. The preposition 'ek' indicates whence the sandal was to be removed. 'τόπος ἐν ᾧ σὺ ἕστηκας' - 'topos en ho sy estekas' - the place in which you stand
.
Exodus III, 7 — 'ἐν Αἰγύπτῳ' — 'en Aigypto' - in Egypt
. 'ἀπὸ τῶν ἐργοδιωκτῶν' - 'apo ton ergodiokton' - from the overseers of the work
. The preposition 'apo' indicates here that the cry, the wailing, the weeping of the Israelites was on account of the merciless Egyptians, who kept themselves apart from all the sufferings of their workers.
Exodus III, 8 — 'ἐκ χειρὸς Αἰγυπτίων' — 'ek kheiros Aigyption' - from the hand of the Egyptians
. Analogous to the reading at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/24032025.html
— the Lord promises to deliver the Israelites from their oppressors. 'ἐκ τῆς γῆς ἐκείνης' — 'ek tes ges ekeines' — from that land
. 'εἰς γῆν ἀγαθὴν καὶ πολλήν εἰς γῆν ῥέουσαν γάλα καὶ μέλι εἰς τὸν τόπον τῶν Χαναναίων καὶ Χετταίων καὶ Αμορραίων καὶ Φερεζαίων καὶ Γεργεσαίων καὶ Ευαίων καὶ Ιεβουσαίων' - 'eis gen agathen kai pollen eis gen reousan gala kai meli eis ton topon ton Khananaion kai Khettaion kai Amorraion kai Pherezaion kai Gergesaion kai Euaion kai Iebousaion' - into a good and spacious land, into a land flowing with milk and honey, into the place of the Canaanites and Hittites and Amorites and Perizzites and Hivites and Jebusites
. The prepositions 'ek'-'eis' indicate whence the Lord is to lead the Israelites out and whither to bring them in.
The appearance of the Lord in the bush that burns but is not consumed — the Burning Bush — is a prefiguration of the Incarnation of the Son of God, whilst the bush itself is a prefiguration of the Mother of God, who contained within herself God, the Only-Begotten Son of God Jesus Christ.
As in the case of Abraham, and also of Jacob, the Angel here proves to be the Lord God — this is a pointer to the Son of God and to the Holy Spirit — the Holy Spirit in the form of fire attracted Moses's attention, whilst the Son of God was prefigured. In general there are grounds to think that when God appears and calls Himself the God of the three patriarchs, as here, the entire Trinity appears (speaks) mysteriously, and accordingly to the three patriarchs there correspond the Three Hypostases, the Persons of the Trinity — to Abraham — the Father, to Isaac — the Son, and to Jacob — the Holy Spirit.
Concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07042023.html
Proverbs VIII, 22 — 'κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ' — 'kyrios ektisen me arkhen hodon autou eis erga autou' - the Lord created me as the beginning of His ways for His works; the Lord created me as the head (leader) of His ways for his works
. Here in reality what is not spoken of is the creation of wisdom as such, but the fact that it heads God's purpose concerning creation — to put it more simply, God created the world with rich purposes, but all of them are harmoniously aligned with his Wisdom. The subsequent verses emphasise that it is eternal.
Proverbs VIII, 23 — 'ἐν ἀρχῇ' — 'en arkhe' - in the beginning; at the beginning
.
Proverbs VIII, 26 — 'ἄκρα οἰκούμενα τῆς ὑπ' οὐρανόν' — 'akra oikoumena tes hyp ouranon' - the ends of the inhabited world, that which is under heaven
. The preposition 'hypo' here with the accusative indicates that what is spoken of is the visible world under the invisible spiritual heaven, or more narrowly — the inhabited earth under the visible physical sky.
Proverbs VIII, 28 — 'ἀσφαλεῖς ἐτίθει πηγὰς τῆς ὑπ' οὐρανόν' — 'asphaleis etithei pegas tes hyp ouranon' - He safely placed the springs that are under heaven
. Analogous to verse 26.
Proverbs VIII, 30 — 'ἤμην παρ' αὐτῷ ἁρμόζουσα' — 'emen par auto harmozousa' - I was in the vicinity of Him, harmonising
. The preposition 'para' here with the dative case indicates that Wisdom was near God and harmoniously guided the creation of the harmonious world. See verse 22. 'εὐφραινόμην ἐν προσώπῳ αὐτοῦ ἐν παντὶ καιρῷ' - 'euphrainomen en prosopon autou en panti kairo' - I rejoiced in His face at every fitting time; I rejoiced in His face at every season
. That is, what is spoken of is not the being in front of God, as for example the angels or the saints, but joy in the face
, which is more profound and of manifold significance. For God this means that Wisdom is part of the life of the Trinity, the unity of the Hypostases and their eternal communion, blessedness, and love. For creation, Wisdom manifests God — that is, in the closest possible manner manifests God within creation. Icons of the Mother of God make the image of Wisdom visible through Mary, who gazes into the face of Jesus held in her arms.
The text of the reading itself is very difficult to understand, and much has been written concerning it. It must be said that already in the time of the Arians, the latter attempted to make use of it, misunderstanding it to testify to the createdness of the Son of God and to the fact that he is not God in the way that the Father is.
The simultaneous correlation of Wisdom in this text with eternity (with God) and with creation in time indicates that here what is spoken of most of all is not the Son of God Himself, but God's purpose for the creation of the world, which preceded the actual creation of the world (and therefore is from eternity, for time too is created). According to this purpose God created the world. And in this wise purpose the Incarnation of the Son of God was already foreseen — God knew that it would take place. And it is precisely for this reason that the reading is especially relevant at the feast of the Annunciation, when God's purpose was accomplished.
This is clearly attested by the troparion (the prayer with a brief summary of the feast), in which this wisdom is called the Pre-eternal Mystery
(pre-eternal — before any time, any ages
, any creation) — Today is the beginning of our salvation, and the manifestation of the Pre-eternal Mystery — the Son of God becomes the Son of the Virgin, and Gabriel announces good tidings of grace…
.
Concerning the readings from the Poetic and Didactic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07042023.html
Liturgy:
Concerning the readings from the Epistle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24122025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/07042023.html
Luke I, 25 — 'ἐν ἡμέραις' — 'en hemerais' - in days
. 'ἐν ἀνθρώποις' - 'en anthropois' - among people; with people; between people
. That is, where
.
Luke I, 26 — 'Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ' — 'En de to meni to hekto' - In the sixth month; In the sixth month
. When. 'ἀπὸ τοῦ θεοῦ' - 'apo tou theou' - from God
. The preposition 'apo' indicates that this was a gift from God. 'εἰς πόλιν τῆς Γαλιλαίας' - 'eis polin tes Galilaias' - into a city of Galilee
. Whither.
Luke I, 27 — 'Ἰωσὴφ ἐξ οἴκου Δαυείδ' — 'Ioseph ex oikou Daueid' - Joseph of the house of David
. The preposition 'ek' in its form before the following vowel indicates here the origin of Joseph the Betrothed.
Luke I, 30 — 'εὗρες γὰρ χάριν παρὰ τῷ θεῷ' — 'heures gar kharin para to theo' - for you have found grace in the vicinity of God
. The preposition 'para' here with the dative case indicates that Mary is close to God.
Luke I, 31 — 'συλλήμψῃ ἐν γαστρὶ' — 'syllempse en gastri' - you will conceive in the womb
.
Luke I, 33 — 'εἰς τοὺς αἰῶνας' — 'eis tous aionas' - unto the ages
(that is, this reign will spread further and further without end, eternally).
Luke I, 36 — 'ἐν γήρει αὐτῆς' — 'en gerei autes' - in her old age
.
Luke I, 37 — 'οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα' — 'ouk adynatesei para tou theou pan rhema' - not impossible (not powerless) from beside God will be any spoken word (any word)
. The preposition 'para' here with the genitive case. The same construction is used concerning the procession of the Holy Spirit from the Father and 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 here that Gabriel speaks these words in the Holy Spirit and concerning the Incarnation of the Son of God. If something is spoken by the Holy Spirit, then it will not be powerless, will not be impossible, however many such words there may be.
Luke I, 38 — 'ἀπῆλθεν ἀπ' αὐτῆς' — 'apelthen ap autes' - he departed from her
. The preposition 'apo' (and the prefix formed from it) here indicates that Gabriel departed from Mary and returned to God.
More on the reading from the Gospel, see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24062025.html
Glory be to Thee, our God, glory be to Thee!