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.
Since tomorrow is the memory of a great saint, tomorrow's ordinary readings are transferred to today, I provide commentaries regarding two in succession.
Liturgy:
1 Thessalonians II, 2 — 'ἐν Φιλίπποις' - 'en Philippois' - in Philippi
. Where. 'ἐν τῷ θεῷ ἡμῶν' - 'en to theo hemon' - in our God
. In Whom. 'ἐν πολλῷ ἀγῶνι' - 'en pollo agoni' - in many struggles; in strong struggle
. Rather in what conditions (external), than in what state (internally). The apostles preached willingly, but externally there were oppressions.
1 Thessalonians II, 3 — 'ἐκ πλάνης' - 'ek planes' - from deception
. 'ἐξ ἀκαθαρσίας' - 'ex akatharsias' - from impurity
. The preposition 'ek' in both cases emphasises that the calling was true and holy. 'ἐν δόλῳ' - 'en dolo' - in cunning; with cunning
. Analogously to the previous, but cunning in preaching and behaviour is denied.
1 Thessalonians II, 4 — 'καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι' - 'kathos dedokimasmetha hypo tou theou pisteuthenai' - to the measure as were tested by God to receive trust and commission
. The preposition 'hypo' here with the genitive case and indicates the passive state tested
, and also Who tested the apostles. The Apostle uses the image of management and commission to someone to perform actions on behalf of the master. An analogous grammatical construction is used also for the description of authority in Romans XIII. See about that more at the links:
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
The authority of the apostles is directly established by God, to the measure in which the apostles can exercise it, whereas regarding any other authority this is a question whether the people are called to that directly from God. Here it is spoken about the authority of the apostles — yes, it indeed was established by God Himself, each of them called by God personally with regard to the measure in which can fulfil this ministry. It can be said otherwise — if the authority (any, in the general case) exercises its activity according to God's will, in accordance with God's commandments and designs, then it is personally called from God, similarly as in these words we have regarding the preachers of the Gospel — the apostles. If however the authority, its representatives, violate God's will or even oppose God, then on their authority there is only God's permission, but not will, God permitted that authority. The measure of being called by God is whether the ministry is exercised according to God's will, whether it is exercised and established lawfully, correctly, honestly.
1 Thessalonians II, 5 — 'ἐν λόγῳ κολακίας' - 'en logo kolakias' - in word flattering; with word flattering
. 'ἐν προφάσει πλεονεξίας' - 'en prophasei pleonexias' - in pretext of greed; with pretext of greed
. Both variants of translation are possible in both places.
1 Thessalonians II, 6 — 'ἐξ ἀνθρώπων' - 'ex anthropon' - from people
. The preposition 'ek' in its form before the following vowel indicates that the glory mentioned here, human glory, which was received dishonestly, indeed originates from people, is a consequence of their limitedness. 'ἀφ' ὑμῶν' - 'aph hymon' - from you
. 'ἀπ' ἄλλων' - 'ap allon' - from others
. The preposition 'apo' in its forms in both cases indicates that those who seek dishonest glory from people, deceive them and steal the ability of someone to glorify
, steal glory. 'ἐν βάρει' - 'en barei' - in burden; with burden; with weight
. It is meant that the ministry of the apostles requires constant intense labour.
1 Thessalonians II, 7 — 'ἐν μέσῳ ὑμῶν' - 'en meso hymon' - in the midst of you
. Common expression.
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 especially 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/27112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/07112023.html
1 Thessalonians II, 9 — 'εἰς ὑμᾶς' - 'eis hymas' - in you; to you (in the meaning
to you; addressed to you)
. Both variants of translation are possible.
1 Thessalonians II, 11-12 — 'παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι' - 'parakalountes hymas kai paramythoumenoi kai martyromenoi' - asked (encouraged, comforted) you, and encouraged, and testified
. Here it is seen how to a father it is best to urge a child to something good. It can be said, the first emphasises communication, the second — motivation, encouragement, comfort, inspiration, support, and the third — authority, wisdom, respect, values. Everything together in the ideal should be combined in a truly good father for a child. 'εἰς τὸ περιπατεῖν' - 'eis to peripatein' - so that you walk; for walking
. Grammatically better is the first variant of translation, although the second is more literal. 'εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν' - 'eis ten heautou basileian kai doxan' - into His Kingdom and glory
. Parallel with the ending of the Lord's Prayer in Matthew.
1 Thessalonians II, 13 — 'παρ' ἡμῶν' - 'par hemon' - from beside us
. The preposition 'para' in its form before the following 'he' here is with the genitive case. Such a construction is used when it is spoken about the procession of the Holy Spirit from the Father, and also regarding the human nature of Jesus Christ. See at the link:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
Here it is meant that the apostles preached the Word of God in the Holy Spirit, joining others to the Church, the Body of Christ. 'ἐν ὑμῖν τοῖς πιστεύουσιν' — 'en hymin tois pisteuousin' - in you who believe
. In whom. The importance of faith is emphasised, so that the Holy Spirit acts in people, that is, so that the faithful are bearers of the Spirit.
1 Thessalonians II, 14 — 'ἐν τῇ Ἰουδαίᾳ' - 'en te Ioudaia' - in Judea
. Where. 'ἐν Χριστῷ Ἰησοῦ' - 'en CHristo Iesou' - in Christ Jesus
. 'ὑπὸ τῶν ἰδίων συμφυλετῶν' - 'hypo ton idion symphyleton' - by their own compatriots
. 'ὑπὸ τῶν Ἰουδαίων' - 'hypo ton Ioudaion' - by the Jews
. The preposition 'hypo' here with the genitive case, indicates in both cases the passive state suffered
and who caused those sufferings and tribulations.
The Apostle testifies about the self-sacrificing behaviour and preaching of the apostles, about their labour, in particular also so as not to burden the hearers.
Also further he shows that the apostles acted as a good father for children, and reminds that the preaching of the apostles is the Word of God, which acts in the faithful, and also testifies to the Thessalonians that they also follow Christ and the prophets, also the Church in Israel, which has already suffered persecutions from the Jews.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/28112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/09112023.html
Luke XI, 11 — 'τίνα δὲ ἐξ ὑμῶν' - 'tina de ex hymon' - who then from you
. The preposition 'ek' in its form before the following 'hy' indicates here the choice of a representative from a group, that is, that in general it is spoken about all the disciples of Christ in the person of each mentioned here.
Luke XI, 13 — 'ἐξ οὐρανοῦ' - 'ex ouranou' - from heaven
. The preposition 'ek' in its form before the following vowel indicates from where the Father will give the gift of the Holy Spirit and from where will come the Holy Spirit Himself.
The explanation that the Heavenly Father is better than any earthly fathers is eloquent.
…being evil
— that is in the sense not essentially evil (source of evil), not some criminals, or true villains and villainesses, but in the sense of such who manifest themselves as evil, not good, sinful in one word. Christ sees the efforts of people to be good, but also sees that often they do not succeed in that.
If to compare with the parallel place in Matthew (Matthew VII, 7-11), then in Luke there is a difference from Matthew: Matthew writes about gifts
, whereas Luke writes about the Holy Spirit
as gift. Nevertheless, between the Evangelists there is no contradiction, because the gift of the Holy Spirit also is a gift, which gives also other gifts, at the same time a person receives gifts also with the participation of the Holy Spirit. But nevertheless the difference is, let us pay attention to it.
Luke, writing about the Holy Spirit, thereby says: The Holy Spirit is the most valuable and the greatest gift, because He is God Himself. And what can be greater than God?
. And if the Lord gives the greatest gift — the Holy Spirit, then with Him will give also that which is added
. And if it will be pleasing to God not to give something, but all the same to grant the Holy Spirit, then He is the Comforter, and in general this means that, it means, so it is better, and God knows that.
On the other hand, if to ask simply for gifts
, then one can receive God's bounties, but not receive the riches of the Holy Spirit, because He is a Personality, Who may not go where He is not desired.
On the other hand, for many people the request for concrete gifts is more understandable than the request for the gift of the Holy Spirit, therefore Matthew also correctly transmits the words of Christ. It is necessary to remember them both in their commonality and difference.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/25102023.html
Luke XI, 15, 18, 19 — 'τινὲς δὲ ἐξ αὐτῶν' - 'tines de ex auton' - some then from them
. The preposition 'ek' in its form before the following vowel indicates here that it is spoken about representatives of a certain opinion. 'ἐν Βεελζεβοὺλ' - 'en Beelzeboul' - in Beelzebul; with Beelzebul
. Rather the second by meaning. The first indicates imaginary possession, and the second — imaginary help of the evil one.
Luke XI, 16 — 'ἐξ οὐρανοῦ' - 'ex ouranou' - from heaven
. That is heavenly by origin and form. 'παρ' αὐτοῦ' - 'par autou' - from beside Him
. The preposition 'para' here is with the genitive case. Such construction is used regarding the procession of the Holy Spirit from the Father and regarding the human nature of Jesus Christ. See at the link:
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
Here this indicates that they wanted something yet heavenly, besides Jesus Himself, to see.
Luke XI, 19 — 'ἐν τίνι' - 'en tini' - in whom; with whom
. Both variants of translation are possible.
Luke XI, 20 — 'ἐν δακτύλῳ θεοῦ' - 'en daktylo theou' - in the finger of God; with the finger of God
. More about that see at the link regarding the parallel place in Matthew:
https://oleksandr-zhabenko.github.io/en/commentaries/23072024.html
Luke XI, 21 — 'ἐν εἰρήνῃ' - 'en eirene' - in peace
.
About the parallel place in Matthew XII, 22-30 see in detail at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/08072025.html
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26102023.html
https://oleksandr-zhabenko.github.io/en/commentaries/05112025.html
Glory to Thee, our God, glory to Thee!