Commentary for (Isaiah III, 1-14; Genesis II, 20-III, 20; Proverbs III, 19-34)

Oleksandr Zhabenko 🇬🇧
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 III, 1-14)
Isaiah III, 1 — 'ἀπὸ τῆς Ιουδαίας καὶ ἀπὸ Ιερουσαλημ' — 'apo tes Ioudaias kai apo Ierousalem' - from Judaea and from Jerusalem. The preposition 'apo' indicates that what will be taken away will be taken wholly and completely.

Isaiah III, 6 — 'ὑπὸ σὲ' — 'hypo se' - under you. The preposition 'hypo' here with the accusative indicates subjection.

Isaiah III, 7 — 'ἐν τῇ ἡμέρᾳ ἐκείνῃ' — 'en te hemera ekeine' - in that day; on that day. Both translation variants are possible. 'ἐν τῷ οἴκῳ' - 'en to oiko' - in the house.

Isaiah III, 13, 14 — 'εἰς κρίσιν' — 'eis krisin' - for judgement. The preposition 'eis' indicates the purpose of the action here.

Isaiah III, 14 — 'ἐν τοῖς οἴκοις' — 'en tois oikois' - in the houses.

Isaiah bears witness to the state of people in sins, to the spiritual decline of society that follows from those sins.

Again, Old Testament people do not distinguish between God's permittance and His direct action, and therefore permittance is spoken of as a direct divine action — I will appoint rulers over them. In truth, however, the direct action of God will be the judgement and the victory over all evil — both gradual, in time, and final — in eternity. It is precisely this judgement that is spoken of further.

On the readings from the Prophets see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03032023.html

At Vespers:
(Genesis II, 20-III, 20)
Genesis II, 22 — 'ἀπὸ τοῦ Αδαμ' — 'apo tou Adam' - from Adam. The preposition 'apo' indicates that what was taken was taken fully. 'εἰς γυναῖκα' - 'eis gynaika' - into a woman. The preposition 'eis' indicates into whom the Lord transformed that rib.

Genesis II, 23 — 'τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου' — 'touto nyn ostoun ek ton osteon mou kai sarx ek te sarkos mou' - this now is bone from my bones and flesh from my flesh (note: according to Strong). The preposition 'ek' here indicates the source of the woman's origin. 'ἐκ τοῦ ἀνδρὸς' - 'ek tou andros' - from the man; of the man. Analogously to the previous here. These are the words of Adam, not of God, that is, this is how the first man recognised her as his wife. Human logic, not God's, but Adam was then without sin.

Genesis II, 24 — 'ἔσονται οἱ δύο εἰς σάρκα μίαν' — 'esontai hoi duo eis sarka mian' - the two shall become (into) one flesh. These are no longer the words of Adam, but of the author of the book of Genesis, and one may say — of God. Christ Himself repeats them. See in particular at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22022026.html
https://www.instagram.com/oleksandr_zhabenko/p/DVQxVNPjche/
https://www.instagram.com/oleksandr_zhabenko/p/DT6fitxAvd9/

Genesis III, 1 — 'ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ' — 'apo pantos xylou tou en to paradeiso' - from every tree that is in paradise. The preposition 'apo' indicates that the fruits are gifts of God and of the trees to the people. See on this in yesterday's commentaries:
https://oleksandr-zhabenko.github.io/en/commentaries/26022026.html

Genesis III, 2 — 'ἀπὸ καρποῦ ξύλου τοῦ παραδείσου' — 'apo karpou xylou tou paradeisou' - from the fruits of the tree of paradise. Analogously to the previous.

Genesis III, 3, 5, 11, 17 — 'ἀπὸ δὲ καρποῦ τοῦ ξύλου ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου' — 'apo de karpou tou xylou ho estin en meso tou paradeisou' - but from the fruit of the tree that is in the midst of paradise. 'ἀπ' αὐτοῦ' - 'ap autou' - from it. See the link above.

Genesis III, 5 — 'ἐν ᾗ ἂν ἡμέρᾳ' — 'en he an hemera' - in that day; on that day. When.

Genesis III, 6 — 'καλὸν τὸ ξύλον εἰς βρῶσιν' — 'kalon to xylon eis brosin' - the tree is excellent (exceedingly good) for food. That is, fully suitable and good to look upon.

Genesis III, 8, 10 — 'ἐν τῷ παραδείσῳ' — 'en to paradeiso' - in the paradise. 'ἀπὸ προσώπου κυρίου τοῦ θεοῦ' - 'apo prosopou kyriou tou theou' - from the face of the Lord God. The preposition 'apo' indicates that they wished to hide entirely, so that God would not find them. 'ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου' - 'en meso tou xylou tou paradeisou' - in the midst of the tree of paradise. Tree here is in the singular. Presumably near the tree of the knowledge of good and evil.

Genesis III, 11, 12, 17 — 'ἀπὸ τοῦ ξύλου' — 'apo tou xylou' - from the tree.

Genesis III, 14 — 'ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῆς γῆς' — 'apo panton ton ktenon kai apo panton ton therion tes ges' - from all the animals and from all the dangerous animals of the earth (note: according to Strong). The preposition 'apo' indicates that the serpent was thus set apart from all the named animals on account of its actions.

Genesis III, 16 — 'ἐν λύπαις' — 'en lypais' - in sorrows; in griefs; in hardships; with sorrows; with griefs; with hardships (note: according to Strong). Various translation variants are possible. The word underscores not the pains of childbirth, but the heaviness and states that cause anxiety. The woman lost firmness in life, her being established in life.

Genesis III, 17 — 'ἐν τοῖς ἔργοις σου ἐν λύπαις' — 'en tois ergois sou en lypais' - in your works in sorrows (in griefs; in hardships; with sorrows; with griefs; with hardships — analogously to verse 16) (note: according to Strong). The consequences of the fall are equally heavy for both — the man and the woman. We see the equality of the sexes. Sorrows and hardships became part of the life of people through sin.

Genesis III, 19 — 'ἐν ἱδρῶτι τοῦ προσώπου σου' — 'en hidroti tou prosopou sou' - in the sweat of your face (note: according to Strong). 'εἰς τὴν γῆν ἐξ ἧς ἐλήμφθης' - 'eis ten gen ex hes elemphthes' - into that earth from which you were taken (note: according to Strong). The preposition 'ek' in its form before the following vowel indicates that Adam was taken from the earth. 'εἰς γῆν' - 'eis gen' - into earth. Here without the article, which means that whereas just previously it mattered which earth, here it does not. To a certain degree bodily death erases distinctions.

A very profound text encompassing several deep themes at once. For lack of space I shall dwell on only a few points.

The works at the following links help to better understand the state of the person in Paradise:
https://www.instagram.com/oleksandr_zhabenko/p/DT6fitxAvd9/
https://oleksandr-zhabenko.github.io/en/ThememoryofSt.GregorytheTheologian.html
https://www.instagram.com/p/CZseMu3MCZ-
https://www.instagram.com/oleksandr_zhabenko/p/DUu8adRDfD0/

I shall add here that people were not ashamed. They were not ashamed because they had complete trust in one another. There was no reason to be ashamed, for their souls and bodies were pure; there was nothing to conceal, for there was sincere joy in sharing, a common vision of all things, trust, complete acceptance and participation. Nevertheless, they could constantly discover something new in one another. For their life was development and movement, the beholding of which was also a great comfort and joy. Knowing one another now, they could constantly discover the newness of one another in the forward movement and development, together discovering the future and sharing it. I shall add a little more about bodily relations — they reveal to a certain degree the joy of Paradise even now, if they are a manifestation of true love, whereas in Paradise people were happy also in a state of bodily restraint. The paradisiacal state of people means that everything was good for them, and very good, beautiful. It must be said that paradisiacal happiness also meant certain efforts, but efforts not as a burden, but as a manifestation of good will, as inspiration, as ardour, as a manifestation of dignity, as a gift of love. God's gifts to the person are not received by them in complete passivity, but presuppose participation in the action. And I shall add further that God's gifts in the Kingdom of God surpass the paradisiacal ones in every respect, about which Scripture speaks at length.

Genesis II, 24 — a classical verse which Christ Himself cites when speaking of the mystery of Marriage. On unity in Marriage and faithfulness (not only in Marriage, but always) there are fine works at the links:
https://www.instagram.com/oleksandr_zhabenko/p/DVQxVNPjche/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/22022026.html
https://www.facebook.com/groups/mereza/posts/3984109945220921/

On the fall there are fine thoughts at the links:
https://www.instagram.com/p/BhuJKuDgvz8/
https://www.instagram.com/p/Bh2IWwCgjzN/

I shall say something about God's words to Eve and Adam after the fall. Your desire will be for your husband, and he will rule over you — the woman will strive more for affection and love, while men will try to hold women differently, through something else. The words about sweat and bread to Adam — analogously to Eve — mean that Adam will invest much labour, while the results will often be otherwise. Effort and goal ceased to be one thing, ceased to be attainment, and became the overcoming of obstacles.

It is often noted that the very first thing the human being did wrong was that Eve incorrectly recounted the commandment of God in Paradise, adding of her own accord do not touch it (compare Genesis II, 16-17 and Genesis III, 3). In general it is understood thus, that people could no longer remain in Paradise, since they had sinned and did not repent, but shifted the blame onto someone else (including even onto God — whom You gave to me). Therefore God, by virtue of the reality of freedom, speaks of how sin will affect the manner of their existence — in the language of theology, the tropos. More on freedom is at the previously cited link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html

I also wish to draw attention to the following details.

Genesis III, 8 — And [Adam and Eve after the sin] heard the voice of the Lord God, who was walking in Paradise in the afternoon, and they hid — Adam and his wife — from the presence of the Lord God among the trees of Paradise — a more literal translation gives: And they heard the sound (voice) of the Lord-Gods [the Most Holy Trinity], who (the Trinity) was walking in the garden in the breath of wind (breeze, breath, cool air) of the day, and they hid themselves — Adam and his wife — from the presence (faces, in the plural, the Persons) of the Lord-Gods among the trees of the garden. I draw attention to the fact that breath (spirit, cool air, breeze) of the cool of the day is a many-meaning expression, which also points to how the Lord can reveal Himself to people — and in particular has many parallels. Therefore do not worry and do not say: what shall we eat? Or: what shall we drink? Or: what shall we wear? For the Gentiles seek all these things. For your Heavenly Father knows that you need all these things. But seek first the Kingdom of God and His righteousness, and all these things shall be added to you. Therefore do not worry about tomorrow, for tomorrow will take care of itself; sufficient for the day is its own trouble. (Matthew VI, 25-34) Here there is at the same time a paradoxical thought, that at every time, always, there are sufficient troubles and cares. What then is the Gospel here, what is the glad tidings here? It is that these questions, all of this, will be resolved with time. One can notice this in the fact that today is called the time when we worry about something in order to resolve it, about certain questions, while tomorrow is called the time when they are resolved, and moreover the fact that tomorrow will take care of itself is said about the fact that questions are resolved very often in a way that we cannot foresee in advance, they are resolved unpredictably. Even more interesting, if one looks at the etymology of the word tomorrow in Greek (the classical language of the Gospel). It has the same root as fresh wind, breeze. Substitute breeze for tomorrow, and you will see new nuances (one wonders whether the Lord wants us to consider these nuances as His thought, or not). Problems and troubles are compared to wind, and their resolution to a fresh breeze. Then it becomes evident that there is no real sense in worrying about them.

For more on the readings from the Law see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03032023.html

(Proverbs III, 19-34)
Proverbs III, 19 — 'ἐν φρονήσει' — 'en phronesei' - in understanding; with understanding (note: according to Strong). Rather the second translation variant in meaning. Words of many meanings, which can be understood as a reference to the Most Holy Trinity, where the Father is named the Lord, the Son — the Wisdom of the Father, and the Holy Spirit — the Understanding (for example, Basil the Great maintained that the Trinity, in the course of creating the world, while acting with one common and single action, nevertheless had certain hypostatic distinctions in the action, which are visible from this verse); but one can also understand wisdom and understanding as synonyms, and think that it speaks of how wisely God created the whole world.

Proverbs III, 20 — 'ἐν αἰσθήσει' — 'en aisthesei' - in perception; with perception (note: according to Strong). The word is of many meanings, but here I highlight this meaning, since it indicates that God perceives the abysses, the immeasurable. That is, He knows perfectly even that which is immeasurable and infinite.

Proverbs III, 23 — 'ἐν εἰρήνῃ' — 'en eirene' - in peace.

Proverbs III, 30 — 'εἰς σὲ' — 'eis se' - to you. That is, concerning you.

Proverbs III, 32 — 'ἐν δὲ δικαίοις' — 'en de dikaiois' - but among the righteous. The context of the expression is not very clear.

Proverbs III, 33 — 'ἐν οἴκοις' — 'en oikois' - in houses.

so that your soul may live — a parallel with yesterday's reading on the origin of the person and the living soul. See at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/26022026.html

Proverbs III, 27-28 — a parallel passage to James II, 14-26. See on the readings from James at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/10062025.html

What follows (verses 29-30) are general rules of life, which one may boldly call universal human ones, including in the modern sense of the word.

The translation of verse 32 is sometimes incorrect, and therefore I give a literal translation: for an apostate is an abomination to God, but with the righteous is His closeness and (secret) counsel.

Curse in the Old Testament is again not a sign of wishing evil to someone, but a sign that God does not bless such people; on the contrary — He acts resolutely against them.

Verse 34 is also cited by the apostles in their epistles.

For more on the readings from the Poetical Books see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03032023.html

Glory be to Thee, our God, glory be to Thee!