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.
Liturgy:
1 Thessalonians III, 1 – 'ἐν Ἀθήναις μόνοι' – 'en Athenais monoi' – only in Athens
. Where.
1 Thessalonians III, 2 – 'ἐν τῷ εὐαγγελίῳ τοῦ Χριστοῦ' – 'en to euangelio to CHristou' – in the preaching of Good News of Christ; with the preaching of Good News of Christ
. Both variants of translation are possible, although the first has preference – the first emphasises participation in the spreading of faith in Christ through preaching and life, whereas the second indicates that with this preaching Timothy cooperates with God. 'εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαι' – 'eis to sterixai hymas kai parakalesai' – for strengthening (establishing) and comforting you
. The preposition 'eis' indicates here the purpose of the action.
1 Thessalonians III, 3 – 'ἐν ταῖς θλίψεσιν ταύταις' – 'en tais thlipsesin tautais' – in these oppressions; in these persecutions
. In what, in what circumstances. 'εἰς τοῦτο κείμεθα' – 'eis touto keimetha' – for this [we] are laid; into this we are laid
. Here the passive state laid
. The second variant of translation seems better, since the first contains in itself the thought about opposition of the activity of the faithful, in particular also of the apostles, and of Paul himself – as if God placed the faithful in the state of persecutions, whereas they themselves in this did not participate, did not want (then it turns out that the desire of God and of the faithful oppose one another, which means sinfulness, and not testimony to the faithfulness of the apostles and Christians in difficulties for faith). In contrast the second variant does not have the meaning of God's purpose
– it is spoken only about that God permitted and permits persecutions, but in no way wants the faithful to be persecuted and pursued. This last best agrees with the words of the Lord's Prayer, also in general with the faith of the Church. See in particular at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
Also it is necessary to understand the whole verse in context, together with the previous and following, and not separately. The following verse 4 shows that the apostles said beforehand about that there may be sufferings, that is, prepared the disciples so that they were ready, if (when) those will be. Such readiness allows to look realistically at the state of affairs.
1 Thessalonians III, 5 – 'εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν' – 'eis to gnonai ten pistin hymon' – for knowing your faith
. The preposition 'eis' indicates here the purpose of the action. 'εἰς κενὸν' – 'eis keinon' – in vain; for nothing
. Common expression.
1 Thessalonians III, 6 – 'ἀφ' ὑμῶν' – 'aph hymon' – from you
. The preposition 'apo' in its form before the following 'hy' indicates here that Timothy left the Thessalonians, having arrived to Paul.
1 Thessalonians III, 8 – 'ἐν κυρίῳ' – 'en kyrio' – in the Lord
. In Whom you stand.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/13112023.html
Luke XI, 31 – 'ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης' – 'egerthesetai en te krisei meta ton andron tes geneas tautes' – will stand (will rise, will resurrect) in the judgement with the men of this generation
. That is through comparison with those who rejected Christ and judged Him also the queen, not having known Christ, will receive praise and glory, as if will resurrect
as a personality (although the bodily resurrection already at that time will have occurred earlier), as faithful to God. 'ἐκ τῶν περάτων τῆς γῆς' – 'ek ton peraton tes ges' – from the ends of the earth
. That is from distant places which were then inhabited by people.
Luke XI, 32 – 'ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης' – 'anastesontai en te krisei meta tes geneas tautes' – will rise in the judgement with this generation
. Here this thought is emphasised even more, because those Ninevites before that were sinners and repented. The first word in the previous verse means to stand from the position of sitting or lying
, that is, to receive glory, having had insignificant position before that. And the second even more clearly means to resurrect
— the Ninevites dead through sins repented through the preaching of Jonah and at the judgement will resurrect
not simply rising, but having turned and having become again God's children. Christ's salvation extends not only to the faithful, but to all people. 'μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ' – 'metenoesan eis to kerygma Iona' – repented into the preaching of Jonah
. That is, the preaching led
them into repentance. A parallel to the Lord's Prayer, but reversed – an impulse to entering into repentance, hence – righteousness and holiness.
Luke XI, 33 – 'εἰς κρύπτην' – 'eis krypten' – into a hiding place
. Where to. 'ὑπὸ τὸν μόδιον' – 'hypo ton podion' – under a basket (by which they measured bulk substances, in particular grain)
. The preposition 'hypo' here with the accusative and indicates under what they do not put a lamp (this measuring basket is not at all intended for a lamp). This part of the verse is not in some ancient manuscripts of the Gospel.
It can also be said that the Lord will judge people by their openness to God's will — in particular also Gentiles. And in this openness, in this search many Gentiles can serve as an example for the generation
.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/28102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/30102023.html
Glory to Thee, our God, glory to Thee!