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 XLII, 5 — 'τὰ ἐν αὐτῇ' — 'ta en aute' - those (creatures) that are in (on) it
. Here breath
and spirit
in people are distinguished. A person who is not active (but is alive) can breathe
, whilst spirit
here is a synonym for activity. Generally speaking, what is spoken of here is not the constituent parts of human nature, but those chosen among the gifts with which God endows the human person in His care. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12032026.html
https://oleksandr-zhabenko.github.io/en/commentaries/26022026.html
https://www.instagram.com/oleksandr_zhabenko/p/DUu8adRDfD0/
https://www.instagram.com/p/C8ANg3eCDDx/
Isaiah XLII, 6 — 'ἐν δικαιοσύνῃ' — 'en dikaiosyne' - in justice; in righteousness; with justice; with righteousness
. Various translations are possible, each complementing the others. The variants with in
indicate that the actions of the Lord God were just in the struggle with sins and righteous; the variants without in
— that the Lord God calls the faithful through the beauty of righteousness and its desirability. 'ἔδωκά σε εἰς διαθήκην γένους εἰς φῶς ἐθνῶν' - 'edoka se eis diatheken genous eis phos ethnon' - I gave you as a covenant for the descendants and a light for the nations
. A parallel with the words of Simeon the God-receiver at the feast of the Meeting of the Lord. The preposition 'eis' indicates here what the Lord made Israel (the faithful).
Isaiah XLII, 7 — 'ἐξαγαγεῖν ἐκ δεσμῶν δεδεμένους καὶ ἐξ οἴκου φυλακῆς καθημένους ἐν σκότε' — 'exagagein ek desmon dedemenous kai ex oikou phylakes kathemenous en skote' - to lead out from bonds those who are bound and from the prison house those who sit in darkness
. The preposition 'ek' ('ex') indicates here whence those people are to be led out.
Isaiah XLII, 9 — 'τὰ ἀπ' ἀρχῆς' — 'ta ap arkhes' - those from the beginning
. The preposition 'apo' in its form before the following vowel indicates here the starting point of a reckoning.
Isaiah XLII, 10 — 'ἀπ' ἄκρου τῆς γῆς' — 'ap akrou tes ges' - from the end of the earth
. That is, from everywhere. The preposition 'apo' in its form before the following vowel indicates here that the Lord will hear this song of praise however far away people may be. 'οἱ καταβαίνοντες εἰς τὴν θάλασσαν καὶ πλέοντες αὐτήν' - 'hoi katabainontes eis ten thalassan kai pleontes auten' - those who go down to the sea and sail upon it
.
Isaiah XLII, 11 — 'ἀπ' ἄκρων τῶν ὀρέων' — 'ap akron ton oreon' - from the ends of the mountains
. Analogous to the preceding.
Isaiah XLII, 12 — 'ἐν ταῖς νήσοις' — 'en tais nesois' - in the islands; on the islands
.
Isaiah XLII, 15 — 'θήσω ποταμοὺς εἰς νήσους' — 'theso patamous eis nesous' - I will make rivers into islands
. An unclear passage, which may mean either the appearance of a river on an island, or the drying up of an existing river until islands appear. In either case, it is an image of geographical changes, which may have a non-literal meaning.
Isaiah XLII, 16 — 'ἄξω τυφλοὺς ἐν ὁδῷ ᾗ οὐκ ἔγνωσαν' — 'axo typhlous en hodo he ouk egnosan' - I will lead the blind by a way they did not know
. That is, by a new, previously unknown way. A way often signifies life — an image of new life, and also a prophecy concerning the Kingdom of God. 'ποιήσω αὐτοῖς τὸ σκότος εἰς φῶς καὶ τὰ σκολιὰ εἰς εὐθεῖαν' - 'poieso autois to skotos eis phos kai ta skolia eis eutheian' - I will make for them darkness into light and crooked (things, ways) into straight
. That is, I will open their minds and hearts to the knowledge and preservation of truth, and will set their lives aright for righteousness. Here what is spoken of is not so much the bodily defects of people, which are not present in everyone, as spiritual illnesses and weaknesses. A prophecy concerning Christ.
Just above there was a prophecy concerning the Son of God, which the Evangelist Matthew cites. And here the continuation.
Further there are words of manifold significance — on the one hand they concern Israel as a people, through whom the Lord grants mercy to the whole world, but also Jesus Christ, in whose Person the Lord grants mercy to the whole world. The latter is of predominant significance.
Further, in the various peoples we see how the Lord will spread the faith — through apostles who are fishermen (many of them), through desert-dwelling monks (later on), in various ends of the earth (throughout the whole world).
At the same time we see that the prophecy concerns the Lord Himself, Jesus Christ, Who conquered sin and death.
Further still in Isaiah XLII, 14 — a prophecy both concerning God's long-suffering and concerning the sufferings of the Cross and the Resurrection of Jesus Christ.
More concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30032023.html
At Vespers:
Genesis XVIII, 22 — 'εἰς Σοδομα' — 'eis Sodoma' - into Sodom
. Whither.
Genesis XVIII, 24, 26 — 'ἐν τῇ πόλει' — 'en te polei' - in the city
. That is, where. 'ἐν αὐτῇ' - 'en aute' - in it
.
Genesis XVIII, 26 — 'ἐν Σοδομοις' — 'en Sodomois' - in Sodom
. Where.
Genesis XVIII, 28 — 'ἐλαττονωθῶσιν οἱ πεντήκοντα δίκαιοι εἰς τεσσαρακονταπέντε' — 'elattonothosin hoi pentekonta dikaioi eis tessarakontapente' - should the fifty righteous be reduced to forty-five (note: according to Strong)
. Google Gemini Pro indicates here that what is spoken of is a transition to a new incomplete
number (50 above was the number of a complete quantity).
Genesis XVIII, 33 — 'εἰς τὸν τόπον αὐτοῦ' — 'eis ton topon autou' - to his own place
. That is, whither he returned.
Once again part is omitted where, among other things in addition to the continuation of yesterday's reading, the beginning of a new appearance of God to Abraham and Sarah near the oak of Mamre is spoken of.
Many consider that the three Angels are an appearance of the Most Holy Trinity — the Father, the Son, and the Holy Spirit — to Abraham, that this is the only such appearance in the Old Testament; there are even icons on this theme. This view is also supported by the fact (as scholars note) that Abraham meets Three, yet addresses them as Lord
(singular), as though to One (though this fact admits of other interpretations besides the traditional Christian one, although weaker in terms of clarity
). Also, the Three know the thoughts of people's hearts (Sarah's), which is proper to God alone (and to creation only by grace, if it is not one's own heart). For Christians, these arguments are fully sufficient to think that the Most Holy Trinity appeared. At the same time, it is also a widespread view that this was One of the Hypostases of the Trinity (the Son of God, since Isaac is his prefiguration, about which there will be a reading tomorrow) and two angels. Abraham addressed the Lord. And the Lord spoke with him.
The omitted reading also concerns the promise that a son will be born within the year — that is, the conception will take place in the near future. Also omitted is the fact that Sarah laughed inwardly, not believing, and then, receiving a rebuke from God the Knower of hearts, came to know the truth better.
In general, the story serves as an example and instruction concerning faith, the knowledge of God, self-knowledge, and hospitality (which is why hospitality is often called Abrahamic
as a mark of its virtue), as well as intercession for people, prayer, and love.
And the reading itself speaks of God's intention to descend to the sinful cities of Sodom and Gomorrah to carry out judgement. It also speaks of Abraham's intercession. We see that Abraham asks in prayer as someone of no significance — as a simple slave. This is so because he knows how sinfully the people there had lived, and also because he knows that the Lord will accomplish His will. He unquestionably wishes to save Lot with his family, thinks of the salvation of other people, and at the same time trusts God completely. In general this is a lesson in prayer and intercession for sinners — the person entrusts themselves to God's mercy and justice, whilst at the same time drawing near to God: at first as it were from afar
, and then ever closer.
It must be said that the Lord did indeed save Lot with his family (his wife perished through her own unbelief and the condemnation of God that she expressed upon seeing the heavenly punishment).
And the difficult story of Lot is omitted.
More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30032023.html
Proverbs XVI, 17 — 'ἀπὸ κακῶν' — 'apo kakon' - from evil things
. The preposition 'apo' indicates here that one must turn aside completely, fully. 'ὁ δεχόμενος παιδείαν ἐν ἀγαθοῖς' - 'ho dekhomenos paideian en agathois' - one who has received upbringing among good people
.
Proverbs XVI, 20 — 'συνετὸς ἐν πράγμασιν εὑρετὴς ἀγαθῶν' — 'synetos en pragmasin euretes agathon' - the prudent (discerning) in the things done will find good (results)
. That is, will have good results and outcomes.
Proverbs XVI, 21 — 'οἱ δὲ γλυκεῖς ἐν λόγῳ πλείονα ἀκούσονται' — 'hoi de glykeis en logo peiona akousontai' - those who are sweet in word will be heard the more (predominantly)
. That is, the ability to be eloquent contributes to being listened to.
Proverbs XVI, 23 — 'καρδία σοφοῦ νοήσει τὰ ἀπὸ τοῦ ἰδίου στόματος' — 'kardia sophou noesei ta apo tou idiou stomatos' - the heart of the wise will understand those things from their own mouth
. That is, a wise person is capable of understanding why they say one thing or another; a wise person is capable of reflection; a wise person understands themselves, including what they say, and therefore is not impulsive or thoughtless.
Proverbs XVI, 25 — 'εἰς πυθμένα ᾅδου' — 'eis pythmena hadou' - into the depths of hell (note: according to Strong)
. That is, whither it looks. Google Gemini Pro adds that here the Greek text added a vertical dimension of the depth of fall and destruction
— the lowest point of hell (the bottom
), whereas in Hebrew it has ways of death
(a person chooses one way, and they become many and all of them — of death).
Proverbs XVI, 26 — 'ἐν πόνοις' — 'en ponois' - in hardships; in labours
. That is, not easily, but persistently.
Proverbs XVI, 31 — 'ἐν δὲ ὁδοῖς δικαιοσύνης' — 'en de hodois dikaiosynes' - in the ways of righteousness; with the ways of righteousness
. That is, a good old age is found through a righteous life.
Proverbs XVI, 33 — 'εἰς κόλπους ἐπέρχεται πάντα τοῖς ἀδίκοις' — 'eis kolpous eperkhetai panta tois adikois' - into the bosom everything comes for the unrighteous
. That is, amiss for the unrighteous. What is spoken of is the fact that the unrighteous cannot make good use of what they receive, do not know how to use the gifts of God — for them everything is the wrong thing and in the wrong way
. 'παρὰ δὲ κυρίου πάντα τὰ δίκαια' - 'para de kyriou panta ta dikaia' - but from beside the Lord are all righteous (gifts)
. 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:
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 gift of righteousness from the Holy Spirit — it is impossible to be righteous without God's gift of righteousness.
Proverbs XVII, 1 — 'ἐν εἰρήνῃ' — 'en eirene' - in peace
.
Proverbs XVII, 2 — 'ἐν δὲ ἀδελφοῖς' — 'en de adelphois' - but among brothers
.
Proverbs XVII, 3 — 'ἐν καμίνῳ' — 'en kamino' - in a furnace
. 'ἐκλεκταὶ καρδίαι παρὰ κυρίῳ' - 'eklektai kardiai para kyrio' - chosen hearts in the vicinity of the Lord
. The preposition 'para' here with the dative case indicates closeness to the Lord. In general there is here a parallel with the Church, which in Greek also has the root chosen
. See more on this at the link:
https://www.facebook.com/groups/1539152859716654/?multi_permalinks=3675509139414338
Proverbs XVII, 13 — 'ἐκ τοῦ οἴκου αὐτοῦ' — 'ek tou oikou autou' - from their house
. That is, whence.
Proverbs XVII, 15 — 'ἀκάθαρτος καὶ βδελυκτὸς παρὰ θεῷ' — 'akathartos kai bdelyktos para theo' - unclean and abominable in thi vicinity of God (note: according to Strong)
. That is, whoever renders an unjust judgement sins greatly and departs completely from God. The preposition 'para' here with the dative case indicates being near the Lord, in his presence.
Proverbs XVII, 16 — 'ὁ δὲ σκολιάζων τοῦ μαθεῖν ἐμπεσεῖται εἰς κακά' — 'ho de skoliazon tou mathein empeseitai eis kaka' - one who distorts learning casts themselves into evils (into misfortunes, into calamities)
. That is, whoever does not learn diligently and truly brings themselves to a bad end.
Proverbs XVII, 17 — 'εἰς πάντα καιρὸν' — 'eis panta kairon' - for every time (at every significant change of state)
. 'ἐν ἀνάγκαις' - 'en anankais' - in needs
. That is, when they are needed.
Proverbs XVI, 33 — harmonises with yesterday's reading:
Proverbs XVI, 1 (also verse 9)
https://oleksandr-zhabenko.github.io/en/commentaries/25032026.html
https://oleksandr-zhabenko.github.io/en/commentaries/11032026.html
The Greek and Hebrew texts differ noticeably, but are in general similar.
In general the reading concerns wisdom, prudence, the ability to speak and to be silent, restraint, humility, modesty, righteousness, mercy, kindness, freedom from malice, joyfulness, a good and devout life, and also the sins and vices that harm these.
Many fine verses — I shall dwell on only two.
Proverbs XVI, 19 — the source and cause of success are no less important than success itself. If the cause of success is a fall, sin, misfortune, or something similar, then such success is in reality worse than lack of success without evil. Evil cannot make a person truly successful. In the Gospel this general thought is developed far more deeply — there we see that humility leads to genuine happiness, to blessedness, the Source of which is God himself.
Proverbs XVII, 5 — once again against pride, arrogance, malicious rejoicing, and lack of mercy. To rejoice at the eternal destruction of people is sinful, however those people may have been. But to the degree that other states are connected with such rejoicing, to that degree they too are sinful. God does not desire the death of sinners, but that they should repent and be alive (in eternity)
— so another place in Scripture says.
More concerning the readings from the Didactic and Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30032023.html
Glory be to Thee, our God, glory be to Thee!