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 XXXVII, 33 — ‘εἰς τὴν πόλιν ταύτην’ - ‘eis ten polin tauten’ - ‘into the city’.
Isaiah XXXVII, 34 — ‘ἐν αὐτῇ’ - ‘en aute’ - ‘in it’. That is, ‘by the way’.
Isaiah XXXVII, 36 — ‘ἐκ τῆς παρεμβολῆς τῶν Ἀσσυρίων’ - ‘ek tes paremboles ton Assyrion’ - ‘from the camp of the Assyrians’. The preposition ‘ek’ indicates where the soldiers killed by the angel were from, and may also indicate that they were in the same mood as the Assyrian ruler, i.e., they were boasting against Israel and God.
Isaiah XXXVII, 38 — ‘ἐν τῷ αὐτὸν’ - ‘en to auton’ - ‘and it came to pass’. The phrase is not entirely clear, but in general we can say ‘both then and there,’ meaning that it is a clarification of what happened next as part of the story. ‘ἐν τῷ οἴκῳ Νασαραχ τὸν παταχρον αὐτοῦ’ - ‘en to oiko Nasarakh ton patakhron autou’ - ‘in the house (sanctuary) of his deity Nisroch’. ‘εἰς Ἀρμενίαν’ - ‘eis Armenian’ - ‘to Armenia’.
Isaiah XXXVIII, 1 — ‘ἐν τῷ καιρῷ ἐκείνῳ’ - ‘en to kairo ekeino’ - ‘at that time; at that period; in that epoch’. That is, not necessarily at the same time as the previous one, but following it without any other significant events in between.
Isaiah XXXVIII, 3 — ‘μετὰ ἀληθείας ἐν καρδίᾳ ἀληθινῇ’ - ‘meta aletheias en kardia alethine’ - ‘with truth in the sincere heart; with truth in the genuine heart’. Both translations are possible, and both indicate not only Hezekiah's genuineness, but also the truth of his faith and godliness.
Isaiah XXXVIII, 6 — ‘ἐκ χειρὸς βασιλέως Ἀσσυρίων σώσω σε’ - ‘ek kheiros basileos Assyrion soso se’ - ‘out of the hand of the king of Assyria I will save you’. The preposition ‘ek’ indicates that the Lord will deliver Hezekiah even when the Assyrians are planning an attack.
For more on the reading, please refer to the following links:
https://oleksandr-zhabenko.github.io/en/commentaries/27032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042024.html
At vespers:
Genesis XIII, 12, 13 — ‘ἐν γῇ Χανααν’ - ‘en ge Khanaan’ - ‘in the land of Canaan’. ‘ἐν πόλει τῶν περιχώρων’ - ‘en polei ton perikhoron’ - ‘in the city of the neighbouring’. That is, Sodom was not part of the land of Canaan. The plural ‘neighbouring’ may indicate that the inhabitants of those places were unfriendly and very diverse, which is why it was inappropriate to use the singular. ‘ἐν Σοδομοις’ - ‘en Sodomois’ - ‘in Sodom’.
Genesis XIII, 14 — ‘ἀπ’ αὐτοῦ' - ap autou
- with him; from him
. That is, when Lot separated from Abram, he began to live completely apart. ‘ἀπὸ τοῦ τόπου οὗ νῦν σὺ’ - ‘apo tou topou hou nyn sy’ - ‘from where you are now’. The preposition ‘apo’ indicates that it is a matter of looking ‘to other lands’, i.e. Abram had to realise that the prophecy would not be fulfilled here and now, but in the future with his descendants, whom he would not know personally, i.e. he had to mentally transfer himself with his heart to a future distant from him and his situation.
Genesis XIII, 17 — ‘ἀναστὰς διόδευσον τὴν γῆν εἴς τε τὸ μῆκος αὐτῆς καὶ εἰς τὸ πλάτος’ - ‘anastas diodeuson ten gen eis te to mekos autes kai eis to platos’ - ‘arise and walk the land both in length and in breadth’.
The preposition ‘eis’ indicates that it refers to movement.
Genesis XIII, 18 — ‘παρὰ τὴν δρῦν τὴν Μαμβρη’ - ‘para ten dryn ten Mambre’ - ‘to the vicinity of the oak tree of Mambre’. The preposition ‘para’ is here with an accusative and indicates that Abram settled near that oak tree.
For more on the reading, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042024.html
Proverbs XIV, 27 — ‘ἐκ παγίδος θανάτου’ - ‘ek pagidos thanatou’ - ‘from the snare of death’. That is, from where to flee.
Proverbs XIV, 28 — ‘ἐν πολλῷ ἔθνει’ - ‘en pollo ethnei’ - ‘in the multitude of people’. ‘ἐν δὲ ἐκλείψει λαοῦ’ - ‘en de ekleipsei laou’ - ‘in the want of people’.
Proverbs XIV, 29 — ‘πολὺς ἐν φρονήσει’ - ‘polys en phronesei’ - ‘rich in understanding; rich in mind’. An epithet.
Proverbs XIV, 32 — ‘ἐν κακίᾳ αὐτοῦ’ - ‘en kakia autou’ - ‘in his wickedness’.
Proverbs XIV, 33 — ‘ἐν καρδίᾳ ἀγαθῇ’ - ‘en kardia agathe’ - ‘in a good heart (i.e. in the heart of a generally good man, human being)’. ‘ἐν δὲ καρδίᾳ ἀφρόνων’ - ‘en de kardia aphronon’ - ‘in the heart of the mad ones; in the heart of the foolish ones’. Heart is singular and foolish is plural, indicating that this is a common characteristic, a trait of the wicked, no matter how many there are of them.
Proverbs XV, 3 — ‘ἐν παντὶ τόπῳ’ - ‘en panti topo’ - ‘in every place’. That is, everywhere.
For more on the reading, please refer to the links:
https://oleksandr-zhabenko.github.io/en/commentaries/27032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042024.html
Glory be to Thee, our God, glory be to Thee!