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/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.
Liturgy:
1 Thessalonians I, 6 — 'ἐν θλίψει πολλῇ' - 'en thlipsei polle' - in strong oppression; in strong persecution; in many oppressions
. In what.
1 Thessalonians I, 7, 8 — 'ἐν τῇ Μακεδονίᾳ καὶ ἐν τῇ Ἀχαΐᾳ' - 'en te Makedonia kai en te Akhaia' - in Macedonia and in Achaia
. Where.
1 Thessalonians I, 8 — 'ἀφ' ὑμῶν' - 'aph hymon' - from you
. The preposition 'apo' in its form before the following 'hy' indicates here that the Word of the Lord does not originate from the Thessalonians, but they shared it generously with others as a gift. 'ἐν παντὶ τόπῳ' - 'en panti topo' - in every place; at every place; everywhere
. Where.
1 Thessalonians I, 9 — 'ἀπὸ τῶν εἰδώλων' - 'apo ton eidolon' - from idols
. The preposition 'apo' emphasises that the faithful completely, entirely, fully left idols and idolatry.
1 Thessalonians I, 10 — 'ἐκ τῶν οὐρανῶν' - 'ek ton ouranon' - from the heavens
. The preposition 'ek' here indicates from where we await the Second Coming of Christ from, that is, Him Himself. 'ἤγειρεν ἐκ τῶν νεκρῶν' - 'egeiren ek ton nekron' - raised (resurrected) from the dead
. The preposition 'ek' here indicates from where the transition of Christ occurred — from the dead to the living. 'ἐκ τῆς ὀργῆς τῆς ἐρχομένης' - 'ek tes orges tes erkhomenes' - from the coming wrath
. The preposition 'ek' here instead of 'apo', therefore indicates not the deliverance itself, but the exit from the state which causes God's wrath, indicates that this wrath is deserved, and the exit from it, therefore, is God's gift, salvific.
The Apostle Paul tells (reminds) the history of the Thessalonians' coming to faith and their first times, also the ministry of the apostles among them (such it was everywhere). He speaks about faith and consolation from it, and most of all — from the Holy Spirit, Who is glorified through faith.
By coming wrath
is anthropomorphically called God's Last Judgement — as the wrath of a person is directed at overcoming obstacles, so God's judgement will separate the saved from the wicked and unrepentant (in this is the meaning of the comparison; at the same time, this does not speak about emotionality and passionateness of God's judgement, not at all!).
If the apostles sought glory from people (here it is spoken in the sense of the main motive of actions, the goal), then they could not with all their heart seek God's, could not care so much about salvation and have the necessary zeal, and even worse — could distance themselves from Christ up to the degree of opposition to Him Himself. It is not spoken about diminishing the significance of glory among people, but about seeing its limitedness in comparison with God's glory, and also in the integrity of the ministry and faith of the apostles, in the fulfilment of the commandment of love for God in fullness. It is also necessary to remember that among Gentiles in particular glory from them can have sinful roots, why in reality it can even be a manifestation of sins, and not a cause of true joy, but sadness. In this last meaning, the explanation of the words is obvious.
The reading concludes with words of love and attachment. For a person their soul is an extraordinary value, therefore to give with love one's soul — it is figuratively spoken about extraordinary love.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/07112023.html
Luke XI, 1 — 'ἐν τῷ εἶναι' - 'en to einai' - in being
. That is when; during
. 'ἐν τόπῳ' - 'en topo' - in a place
. Where.
Luke XI, 2 — the words our, Who is in the heavens
are not in many manuscripts.
Luke XI, 4 — 'εἰς πειρασμόν' - 'eis peirasmon' - into temptation; into testing
. In ancient Greek temptation
and testing
are one and the same word. See in more detail about the Lord's Prayer and the meaning in particular of its ending at the link regarding the parallel place in Matthew VI:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
Luke XI, 5 — 'ἐξ ὑμῶν' - 'ex hymon' - from you
. The preposition 'ek' in its form before the following 'hy' indicates here from where the choice is made — from a group of faithful people.
Luke XI, 6 — 'ἐξ ὁδοῦ' - 'ex hodou' - from the road
. That is from where?
.
Luke XI, 7 — 'εἰς τὴν κοίτην' - 'eis ten koiten' - in bed
. Here 'eis' is used in the meaning of certain indefiniteness, where exactly now these children are, that is, it indicates the general time, and not the place of their location (actually, the friend does not ask where now are the children of the master of the house). The master does not want to open not because the children are in bed, but because they are resting, and it is already late time.
About prayer, in particular about the Lord's Prayer. In Luke the variant differs from that in Matthew, also in some manuscripts there is no part of the words.
The part about persistence is only in Luke, but it is quite eloquent. I will note that there were nevertheless certain relations (friendship) between the master and the one who asks, but the words emphasise that they can be far from the ideal, and to ask all the same is necessary.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24102023.html
Glory to Thee, our God, glory to Thee!