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:
2 Thessalonians II, 13 — 'ἠγαπημένοι ὑπὸ κυρίου' — 'egapemenoi hypo kyriou' - beloved by the Lord
. The preposition 'hypo' here with the genitive case and indicates the passive state of the participle. 'ἀπ' ἀρχῆς' - 'ap arkhes' - from the beginning
. The preposition 'apo' in its form before the following vowel indicates the beginning of the time count. 'εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας' - 'eis soterian en hagiasmo pneumatos kai pistei aletheias' - for salvation in sanctification of the Spirit and true faith; for salvation by sanctification of the Spirit and by true faith
. Both variants of translation are possible. The words about election can be understood correctly only as a parallel with the calling and election of the apostles. It was not the decision of the apostles that made them apostles, but God's decision, after which they could respond with agreement, accepting this God's decision. Of course, without the agreement and action of each of them, none would have become an apostle, but here it is emphasised that without God's decision none of them would have become an apostle. As Christ says: You did not choose Me, but I chose you and appointed you
. At the same time for God's election regarding the apostles another Greek word is used. Here a rare word is used, which is close in meaning to show preference
. It can be thought that the following words, as well as the very fact of addressing several letters to the Thessalonians, testifies to the significance of their community in the activity of the Apostle Paul, therefore the use of the idea of God's election
is intertwined with the thought about the special role of the Church in Thessalonica regarding the questions about which the Epistle is written. In general, this means that the Thessalonians through the Epistle and the work of the Apostle Paul took special participation, which was providentially prepared for them by God, in the resolution of the questions in question. In general, these words have significance regarding some special events.
2 Thessalonians II, 14 — 'εἰς ὃ' — 'eis ho' - to which
. The preposition 'eis' here indicates by meaning the direction of the action. 'εἰς περιποίησιν' - 'eis peripoiesin' - for obtaining
. Here the preposition 'eis' indicates the purpose of the action.
2 Thessalonians II, 16 — 'ἐν χάριτι' — 'en khariti' - in grace; with grace
. Both variants of translation are possible.
2 Thessalonians II, 17 — 'ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ' — 'en panti ergo kai logo agatho' - in every good work and word; with every good work and word
. Both variants of translation are possible, which complement one another.
2 Thessalonians III, 2 — 'ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων' — 'apo ton atopon kai poneron anthropon' - from people out of place and evil
. The preposition 'apo' indicates complete and entire deliverance.
2 Thessalonians III, 3 — 'ἀπὸ τοῦ πονηροῦ' — 'apo tou ponerou' - from evil
. It is meant evil by results, in the end
, hence it can also be the evil one
(deceitfully good). Analogously to the previous.
2 Thessalonians III, 4 — 'ἐν κυρίῳ' — 'en kyrio' - in the Lord
. That is, the hope is the Lord Himself, but also He is a safe Refuge for hope, a Dwelling place of peace and certainty.
2 Thessalonians III, 5 — 'εἰς τὴν ἀγάπην τοῦ θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ' — 'eis ten agapen tou theou kai eis ten hypomonen tou CHristou' - into the love of God and into the patience of Christ
. The preposition 'eis' here indicates the direction of orientation.
The Apostle Paul wishes the Thessalonians to be strengthened and comforted by God, and also asks them for prayers.
I will dwell on verse III, 5 — The Lord will direct your hearts
— means thus will act by grace on the hearts of people so that they approach towards God's (Father's) love and Christ's patience. The hearts of people at the same time remain free, God does not take away or diminish people's freedom, but urges, gives, strengthens, fills, gifts, makes wise, directs and so on.
Also Paul thanks God for the faith and faithfulness of the Thessalonians, and also praises them and says to hold fast to what was handed down from the apostles. What was handed down from the apostles is called the Apostolic Tradition
.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12122024.html
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/23112023.html
Luke XIII, 1 — 'ἐν αὐτῷ τῷ καιρῷ' — 'en auto to kairo' - in that very hour
. Common expression.
Luke XIII, 2, 4 — 'παρὰ πάντας' — 'para pantas' - to the proximity with all
. The preposition 'para' here with the accusative, by meaning indicates something not quite clear, includes both comparison, juxtaposition, and at the same time inclusion in the group of all Galileans or all inhabitants of Jerusalem. Well conveys on the one hand the doubts of those who ask in the question and possible ways of reasoning which are nevertheless problematic, which is well and in detail written below, in particular at the link to Facebook.
Luke XIII, 4 — 'ἐν τῷ Σιλωὰμ' — 'en to Siloam' - in Siloam
. 'ἐν Ἱερουσαλήμ' - 'en Hierousalem' - in Jerusalem
. Where.
Luke XIII, 6 — 'ἐν τῷ ἀμπελῶνι αὐτοῦ' — 'en to ampeloni autou' - in his vineyard
. Where. 'ἐν αὐτῇ' - 'en aute' - on it
.
Luke XIII, 7 — 'ἀφ' οὗ' — 'aph hou' - since
. The preposition 'apo' in its form before the following 'hou' indicates the time count from the moment about which the master speaks. 'ἐν τῇ συκῇ ταύτῃ' - 'en te syke taute' - [precisely] on this fig tree
.
Luke XIII, 9 — 'εἰς τὸ μέλλον' — 'eis to mellon' - into the future [time]
. Indicates the future, that is, orientation towards it — fruits are expected in the future.
Many people make mistakes from which Christ here warns. It seems at first glance that Christ… calling to repentance, frightens with punishment. But if you look carefully at the original, it becomes evident that the meaning is different.
1) …Were sinners more than...
— in the original the preposition 'παρα' with the Accusative — which can mean both beyond
(over
) and to the proximity with, like, in comparison with
. In the first case Christ denies the way of thinking that those people suffered bodily because of their over-sinfulness
, and in the second — that they suffered like all others
, because sinners, like all
(all of us are sinners, therefore, they suffered
). He decisively and unambiguously says No!
.
Why? After all both explanations seem completely correct, fair and pious, as if this is the action of God's fair retribution.
But …
1) Let us suppose a person reasons according to the first example.
Those people suffered because they were more sinful than… others. And us? And us — we are less sinful, so... did not suffer
. Logical?
But read the parable of the publican and the Pharisee several times (it is further in the text), and you will see pure… Pharisaism. Instead of repentance, such a way of thinking leads to the development of pride, self-satisfaction, Pharisaism and condemnation of others. Moreover, it is problematic also from a purely logical point of view, because comparing instead according to such logic further the perished with other people who are not us
, but who also did not suffer, we get a doubtful statement that they are themselves guilty
, while others may actually be much more sinful than the perished...
2) Let us now consider the second variant. Indeed, all people are sinners. But this cannot explain the death of some of them, while others do not die. After all, then we would have selective justice
of God… and this is certainly not so. God does not punish sinners selectively (I will punish these so others will fear
), because then the unpunished will believe rather in their impunity than in their future punishment, as they have already departed from purity of conscience and God. Such reasoning leads to the appearance of confidence in one's selectiveness
, and actually establishment in pride.
It is clear why No!
.
But what then? A call of all to repentance. And the parable about the fig tree… in the vineyard. And the master planted it there. Is this not an image of how a person finds themselves in a situation that is not naturally favourable for them, but the Lord begins to care for them in a special way — He digs around it, adds manure... So too with a person who distances themselves from God in unfavourable for them natural conditions — God cares so that they can return to Him, but does not block
the action of these conditions permanently. And it depends greatly on the person what will happen to them. And it is better not to get into such conditions. Returning to the perished in the Gospel — God cared so that they would not perish, but their behaviour and situation turned out to be naturally unfavourable
and they perished. See also on this topic at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
God is not guilty in that. People suffered and we should be compassionate, and better merciful (see also Obadiah I). And for ourselves — to repent so that to know the truth and to draw near to God.
More about the reading from the Gospel see at the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/26062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
Glory to Thee, our God, glory to Thee!