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 XLIX, 6 — 'εἰς διαθήκην γένους' — 'eis diatheken genous' - a covenant for the descendants
. 'εἰς φῶς ἐθνῶν' - 'eis phos ethnon' - a light for the nations; a light for the Gentiles
. Various translations are possible. 'εἰς σωτηρίαν' - 'eis soterian' - as salvation; for salvation
. The preposition 'eis' indicates here what significance Israel will have and for what it is called and created.
Isaiah XLIX, 7 — 'τὸν βδελυσσόμενον ὑπὸ τῶν ἐθνῶν' — 'ton bdelyssomenon hypo ton ethnon' - the one despised by people (note: according to Strong)
. The preposition 'hypo' here with the genitive case indicates that the participle the one despised
is in the passive voice.
Isaiah XLIX, 8 — 'ἐν ἡμέρᾳ σωτηρίας' — 'en hemera soterias' - on the day of salvation
. 'εἰς διαθήκην ἐθνῶν' - 'eis diatheken ethnon' - as a covenant for the nations; as a covenant for the Gentiles
. That is, what Israel will be (here one may also understand by this the Servant of God, the Son of Man, Jesus Christ).
Isaiah XLIX, 9 — 'τοῖς ἐν δεσμοῖς' — 'tois en desmois' - to those in bonds
. 'τοῖς ἐν τῷ σκότει' - 'tois en to skotei' - to those in darkness
. 'ἐν πάσαις ταῖς ὁδοῖς' - 'en pasais tais hodois' - in all the ways
(in all things, in all of life). 'ἐν πάσαις ταῖς τρίβοις' - 'en pasais tais tribois' - on all the well-trodden paths
(where very many walk).
This is the continuation of yesterday's reading with verse 5 omitted. See:
https://oleksandr-zhabenko.github.io/en/commentaries/30032026.html
Whereas in the preceding reading the focus was predominantly on the people of Israel, with pointers also visible to the Son of God Jesus Christ Who was to be born in Israel, Who is its Representative (as a certain community with God) and, to speak figuratively, the Heart of Israel
, in today's reading it is spoken of Him directly. He (Jesus Christ) is the Light of the nations; He brings back to God the scattered of Israel (who are called to holiness but have departed from it) through repentance and conversion; He is the Saviour.
The verse Isaiah XLIX, 8 is cited by the Apostle Paul with the addition that it was fulfilled in Christ in their own time.
In general it is a prophecy concerning God's grace and the power to fulfil God's will in Christ, and also concerning the future Kingdom of God in a form more readily understandable to the inhabitants of the hot and somewhat arid Palestine.
Springs of water
— an image of God's grace and the gifts of the Holy Spirit, of the Holy Spirit Himself, as we see from the Gospel words of the Saviour. In the Gospel Christ adds more, saying that the faithful and saved person themselves becomes a spring of living water
— not as the Primary Source of the Holy Spirit, but as a secondary one — through union with Him and cooperation in spreading Him throughout the world.
More concerning the readings from the Prophets see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04042023.html
At Vespers:
Genesis XXXI, 3 — 'ἀποστρέφου εἰς τὴν γῆν τοῦ πατρός σου καὶ εἰς τὴν γενεάν σου' — 'apostrephou eis ten gen tou patros sou kai eis ten genean sou' - return to the land of your father and to your kindred
(that is, to where your new life began, to the place of your birth).
Genesis XXXI, 4 — 'εἰς τὸ πεδίον' — 'eis to pedion' - into the plain; into the field
. Whither.
Genesis XXXI, 6 — 'ἐν πάσῃ τῇ ἰσχύι μου' — 'en pase te iskhyi mou' - in all my strength; with my full strength
. That is, Jacob served with all his powers, diligently and with full dedication, self-sacrificingly.
Genesis XXXI, 10 — 'ἐν τῷ ὕπνῳ' — 'en to hypno' - in the dream; in the sleep
.
Genesis XXXI, 13 — 'ἐν τόπῳ θεοῦ' — 'en topo theou' - in the place of God
. The ancient Hebrew text has here Beth-El (Bethel), which translates as house of God
. Evidently these words here have a double meaning — geographical, but also spiritual, pointing to a certain spiritual sanctuary. 'ἐκ τῆς γῆς ταύτης' - 'ek tes ges tautes' - from this land
. That is, whence to depart. 'εἰς τὴν γῆν τῆς γενέσεώς σου' - 'eis ten gen tes geneseos sou' - into the land of your birth
. The typical pair of prepositions 'ek'-'eis', indicating movement from one place to another as the destination.
Genesis XXXI, 14 — 'ἐν τῷ οἴκῳ τοῦ πατρὸς ἡμῶν' — 'en to oiko tou patros hemon' - in our father's house
. Where.
The story of Jacob's resettlement to the homeland of Abraham, the vision of the mysterious ladder to heaven (which was a prefiguration above all of the Mother of God and the Son of God), Jacob's marriages, the birth of his children, and similar matters are omitted.
The reading itself concerns the Lord's command to Jacob to return to the Promised Land, and also the fact that the Lord preserved and blessed Jacob (the righteous one) even when his father-in-law wished to harm him.
Genesis XXXI, 8-9 — over more than fourteen years, Laban's flocks came to consist predominantly of the new sheep born during the time of Jacob's service with him, but all of them proved to belong to Jacob, even though Laban deliberately attempted to prevent Jacob from becoming prosperous through his labour for Laban.
An example of the fact that employers ought to care for the welfare and wellbeing of their workers (which Laban did not do, or did reluctantly, and was impoverished on this account by God's will).
Jacob's dream, in which an Angel appeared to him who is God (that is, it was the Son of God, who subsequently became human), prompted him to return to the Promised Land, and his wives (Jacob, not of his own desire but unavoidably, had two wives, which was entirely normal in that society; moreover he had maidservants; Christ in the Gospels teaches how we are to relate to this, as I wrote in other works), who are at the same time the daughters of Laban, fully supported Jacob, their husband. See also concerning the calling of Nathanael at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/01032026.html
Concerning relationships see at the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.instagram.com/oleksandr_zhabenko/p/DVCfQjCAjZp/?img_index=1
https://www.instagram.com/oleksandr_zhabenko/p/DVQxVNPjche/?img_index=1
The passage read today, among other things, is one of the testimonies to the fact that husbands are closer and more important to wives, and wives to husbands, than parents.
More concerning the readings from the Law see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04042023.html
Proverbs XXI, 3 — 'παρὰ θεῷ μᾶλλον' — 'para theo mallon' - in the vicinity of God more
. The preposition 'para' here with the dative case indicates closeness to God. To do righteousness and truth draws one closer to God and is more valuable than outward expressions of religiosity (such as sacrifices).
Proverbs XXI, 4 — 'μεγαλόφρων ἐν ὕβρει θρασυκάρδιος' — 'megalophron en hybrei thrasykardias' - the high-minded one in their insolence (arrogance) — bold-hearted (note: according to Strong)
. Google Gemini explains it thus: a very precise psychological portrait of the ungodly person: this is a person with an inflated ego (megalophron), whose behaviour is destructively insolent (hybris), and whose inner essence is devoid of sound judgement and fear (thrasykardios).
Proverbs XXI, 9 — 'ἐν κεκονιαμένοις μετὰ ἀδικίας καὶ ἐν οἴκῳ κοινῷ' — 'en kekoniamenois meta adikias kai en oiko koino' - in a house whitewashed with lime (that is, adorned and tidy, beautiful) with an unrighteous person, and in a common house (note: according to Strong)
. That is, what is spoken of is the fact that external conditions have less influence on wellbeing than fellowship with unrighteous and evil people. Relationships with people are more important than ordinary natural conditions.
Proverbs XXI, 10 — 'ψυχὴ ἀσεβοῦς οὐκ ἐλεηθήσεται ὑπ' οὐδενὸς τῶν ἀνθρώπων' — 'psykhe asebous ouk eleethesetai hyp oudenos ton anthropon' - the soul of the ungodly (godless) will not be shown mercy by any person
. The preposition 'hypo' in its form before the following vowel here with the genitive case indicates that the participle will be shown mercy
is in the passive voice. An important detail — what is not said here is anything about God — this is a prophecy concerning God's boundless love for people — Christ died for the sins of people while they were still sinners, which, in the words of the Apostle Paul, surpasses the human love of anyone.
Proverbs XXI, 12 — 'συνίει δίκαιος καρδίας ἀσεβῶν καὶ φαυλίζει ἀσεβεῖς ἐν κακοῖς' — 'syniei dikaios kardias asebon kai phaulizei asebeis en kakois' - the righteous one understands the hearts of the ungodly and does not value the ungodly in their evil (deeds, thoughts, words, intentions, and so on)
. What is meant here is that although the wicked and ungodly may be entirely sincere, may be candid and display openness — and these qualities in themselves are sometimes very valuable — yet in general such candour of ungodly people is not something of value, something worth preserving and caring about.
Proverbs XXI, 15 — 'ὅσιος δὲ ἀκάθαρτος παρὰ κακούργοις' — 'hosios de akathartos para kakourgois' - but the devout person is unclean in the vicinity of evildoers
. The preposition 'para' here with the dative case indicates that by drawing close to evildoers, even a devout person is defiled, corrupted, and made worse.
Proverbs XXI, 16 — 'ἀνὴρ πλανώμενος ἐξ ὁδοῦ δικαιοσύνης ἐν συναγωγῇ γιγάντων ἀναπαύσετα' — 'aner plagomenos ex hodou dikaiosynes en synagoge giganton anapauseta' - a man who has wandered (strayed) from the way of righteousness will find rest in the assembly (synagogue) of giants
. That is, he will lose all significance, will lose himself, will become unnoticed and of no account, as though in the midst of giants.
Proverbs XXI, 17 — 'εἰς πλοῦτον' — 'eis plouton' - in abundance; as wealth (note: according to Strong)
. Google Gemini explains it thus: Here it is understood in two dimensions:
1) The quantitative dimension ('in abundance', 'in excess'): A poor person tries to compensate for their poverty by seeking temporary pleasures in enormous quantities. (English academic translations of the Septuagint most often give the variant 'loving wine and oil in abundance'.)
2) The symbolic dimension ('instead of wealth'): For such a person, wine and olive oil (symbols of status and feasting in antiquity) become their personal ersatz-wealth. They are destitute, but treat drink and entertainment as though these were their true treasure.
That is, the Septuagint shifts the focus: instead of straightforward moralising — 'if you drink, you will not prosper' — it paints a psychological portrait of a poor person for whom entertainment and wine have become the chief value and measure of wealth.
Proverbs XXI, 19 — 'ἐν γῇ ἐρήμῳ' — 'en ge eremo' - in a desert land; in a desolate land
. That is, it is better to be alone than with a quarrelsome and ill-tempered wife.
The Greek and Hebrew texts are in general close, but differ noticeably for certain verses.
The Lord through Solomon teaches the value of justice and righteousness, modesty, virtue, truthfulness; he cautions against sins, against craftiness, against contributing to evil; he notes the importance for society of just punishment; he teaches helping those in need (with the well-known classical thought that whoever does not do this will themselves end up in need without help); he teaches doing good (even in secret), being generous, not living for entertainment, being moderate in merriment (not being thoughtless), and encourages wisdom in the seeking of wives (and husbands), and encourages goodness and righteousness.
In the verse Proverbs XXI, 16 — giants
may be translated also as the dead
, as shades
, and as Rephaim
(in Hebrew literally — giants who have perished).
More concerning the readings from the Didactic and Poetic Books see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04042023.html
Glory be to Thee, our God, glory be to Thee!