Commentary for (3 John I, 1-15; Luke XIX, 29-40; XXII, 7-39)

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 4.5 (Anthropic AI), with subsequent editing by me.

Liturgy:
(3 John I, 1-15)
3 John I, 1 — 'ἀγαπῶ ἐν ἀληθείᾳ' — 'agapo en aletheia' - (I) love in truth; (I) love with truth; truly (I) love. By the sense the third variant of translation.

3 John I, 3, 4 — 'ἐν (τῇ) ἀληθείᾳ' — 'en (te) aletheia' - in (the) truth; with (the) truth. Both variants of translation are possible, the first indicates that truth is an obligatory component of good life, the second indicates that truth is life-giving (not by itself, but as a gift of God).

3 John I, 5 — 'εἰς τοὺς ἀδελφοὺς καὶ τοῦτο ξένους' — 'eis tou adelphous kai touto xenous' - for the brethren and strangers. The preposition 'eis' here indicates the purpose.

3 John I, 7 — 'ἀπὸ τῶν ἐθνικῶν' — 'apo ton ethnikon' - from the Gentiles. The preposition 'apo' indicates here that it is spoken of complete appropriation, taking possession (therefore, it is not spoken of avoiding all manner of help from the side of Gentiles, but of enrichment and gain from that). Although the noun here is polysemous, but by the sense precisely such a variant of translation is correct.

3 John I, 11 — 'ἐκ τοῦ θεοῦ' — 'ek tou theou' - from God. The preposition 'ek' indicates here the origin. Also here is present an implicit comparison with the Son of God. Whoever does good (true, which is not necessarily an example, exemplary behaviour) and lives by this, that one is from God (as from a Source), that is, as if granted by God to the world as a witness of God's glory and love, God's goodness. Whoever does actual evil, that one has not seen (has not looked attentively, has not examined, has not paid actual close attention to) God — actually about the absence of real relations with God. And those who do not do evil have seen God, that is, as those who love Him, who looked attentively into God's face and saw God's love. The ancient priestly blessing contains as one of its words such: The Lord make His face to shine upon thee and be gracious unto thee! The Lord lift up His countenance upon thee and give thee peace! (Numbers VI, 26-27).

3 John I, 12 — 'μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας' — 'memartyretai hypo panton kai hypo autes tes aletheias' - is witnessed by all, also by truth itself. The preposition 'hypo' here with the genitive case indicates that this is a passive state witnessed (by whom and by what).

The epistle is very similar in theme and turns of phrase to 2 John, about which see more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/13022026.html
Written for Gaius, a disciple of the holy apostle. John praises him, wishes him God's assistance in all affairs, bodily health, that he would continue further to live righteously in Christ. He teaches to continue further with honour and love to receive the faithful who labour selflessly for the glory of God.

The Apostle John at the end also greets the friends. A completely natural ending of a letter.

More about the reading from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/20022023.html

(Luke XIX, 29-40; XXII, 7-39)
Luke XIX, 29 — 'εἰς Βηθφαγὴ καὶ Βηθανίαν' — 'eis Bethphage kai Bethanian' - to Bethphage and Bethany. The preposition 'eis' indicates here the direction of movement.

Luke XIX, 30 — 'εἰς τὴν κατέναντι κώμην' — 'eis ten katenanti komen' - into the village opposite. To where. 'ἐν ᾗ' - 'en he' - in which.

Luke XIX, 36 — 'ἐν τῇ ὁδῷ' — 'en te hodo' - in the way. Where (one can say also along the way in this sense).

Luke XIX, 38 — 'εὐλογημένος ὁ βασιλεὺς ἐν ὀνόματι κυρίου· ἐν οὐρανῷ εἰρήνη, καὶ δόξα ἐν ὑψίστοις' — 'eulogemenos ho basileus en onomati kyriou en ourano eirene kai doxa on hypsistois' - blessed is the King in the name of the Lord in heaven peace and glory in the highest; blessed is the King with the name of the Lord in heaven peace and glory in the highest. Different variants of translation are possible, the combination of which can also convey a certain diversity of understanding and declaration by the crowd of the truth about King Christ.

Luke XIX, 39 — 'ἀπὸ τοῦ ὄχλου' — 'apo tou okhlou' - from the crowd. The preposition 'apo' indicates that the Pharisees stood out by their cardinal disagreement among the crowd, falling out from the general picture.

Luke XXII, 7 — 'ἐν ᾗ' — 'en he' - in which. When.

Luke XXII, 10 — 'εἰς τὴν πόλιν' — 'eis ten polin' - into the city. To where. 'εἰς τὴν οἰκίαν εἰς ἣν εἰσπορεύεται' - 'eis ten oikian eis hen eisporeuetai' - into the house into which he shall enter. To where.

Luke XXII, 16 — 'ἐν τῇ βασιλείᾳ τοῦ θεοῦ' — 'en te basileia tou theou' - in the Kingdom of God. Where.

Luke XXII, 17 — 'διαμερίσατε εἰς ἑαυτούς' — 'diamerisate eis heautous' - divide into parts to yourselves. It is spoken of distribution among the disciples (Divide among yourselves!).

Luke XXII, 18 — 'ἀπὸ τοῦ νῦν' — 'apo tou nyn' - (beginning) from now. Common expression. The preposition 'apo' here indicates the starting point of time reckoning. 'ἀπὸ τοῦ γενήματος τῆς ἀμπέλου' - 'apo tou genemato tes ampelou' - from the fruit of the vine. It is emphasised not the fruitfulness of the vine, but the origin of the wine. The preposition 'apo' indicates that it is spoken of the fact that this is accepted as a gift.

Luke XXII, 19 — 'εἰς ἐμὴν ἀνάμνησιν' — 'eis emen anamnesin' - for My remembrance; in remembrance of Me. The preposition 'eis' indicates the purpose.

Luke XXII, 20 — 'ἐν τῷ αἵματί μου' — 'en to haimati mou' - in My blood; with My blood. Both variants of translation are possible, the first indicates that the blood testifies to the Covenant, the Agreement, and the second — that the Covenant is accomplished with the blood of Christ, with His Sacrifice, speaking more generally.

Luke XXII, 23 — 'ἐξ αὐτῶν ὁ τοῦτο' — 'ex auton ho touto' - of them, who this. It is spoken of clarification, which one precisely, who concretely. The preposition 'ek' in its form before the following 'ho' indicates that it is spoken of someone from their group.

Luke XXII, 24 — 'ἐν αὐτοῖς' — 'eis autois' - among them; in their midst.

Luke XXII, 26 — 'ἐν ὑμῖν' — 'en hymin' - among you.

Luke XXII, 27 — 'ἐν μέσῳ' — 'en meso' - among; in the midst (where). Common expression.

Luke XXII, 28 — 'ἐν τοῖς πειρασμοῖς' — 'en tois peirasmois' - in temptations; in trials.

Luke XXII, 30 — 'ἐν τῇ βασιλείᾳ μου' — 'en te basileia mou' - in My Kingdom. Where.

Luke XXII, 33 — 'εἰς φυλακὴν καὶ εἰς θάνατον' — 'eis phylaken kai eis thanaton' - into prison and unto death. That is, to where. The use of 'eis' can emphasise that Peter believes that even in very unexpected circumstances he will not leave Christ.

Luke XXII, 37 — 'ἐν ἐμοί' — 'en emoi' - in Me; with Me. It is meant will be accomplished with Me or in Me, that is, will be accomplished both regarding Christ, and by Him Himself as Subject, and as Object (as if Place of accomplishment) of God's prophecies. At the same time it emphasises both the active and the passive character of Christ's participation in the salvation of humanity. He is both Priest and Sacrifice, but also the One Who accepts the Sacrifice with the Father and the Spirit, as the Council confesses about this. See more about this at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html

Luke XXII, 39 — 'εἰς τὸ ὄρος τῶν ἐλαιῶν' — 'eis to oros ton elaion' - into the Mount of Olives; onto the Mount of Olives (Eleon). That is, to where.

Regarding the verses Luke XXII, 24-27 see in detail well examined at the link (in the commentary regarding Matthew):
https://oleksandr-zhabenko.github.io/en/commentaries/07082025.html

I will not stop on many moments, only on several.

Stones will scream
— what God has truly ordained and does,
then, even if people don't want to,
will be accomplished by the power of God,
superb to the laws of nature.

But God wants to humanize His will,
not that it was a miracle,
and so that people were a miracle,
and it is better to say — that their lives,
even if they are not recognized
and confessed as a miracle, but were
by the exercise of God's will and
a testimony of His love.

behold, Satan hath desired to have you, that he may sift you as wheat — a special Tradition of Luke which is not in the other evangelists — the devil did not ask Jesus, but God the Father. But the Son in unity with the Father and the Spirit also knows about that. The request was not a manifestation of love, but similar to the prayers of evil and wicked people who ask for evil (unfortunately, such also occur). A warning for those who think that prayer is valuable by itself, by concentration of consciousness, by attention, that even the devil can pray thus, but benefit from this — he only acquires sins.

About the reading from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11032024.html
https://oleksandr-zhabenko.github.io/en/commentaries/20022023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

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