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 III, 6 — 'ἐν ὀνόματι τοῦ κυρίου' — 'en onomati tou kyriou' - in the name of the Lord; by the name of the Lord
. Both variants of translation are possible, they complement one another — the apostle commands as to Christians, also for the sake of Christ. 'ἀπὸ παντὸς ἀδελφοῦ' - 'apo pantos adelphou' - from every brother; any brother
. The preposition 'apo' indicates cessation of communication. 'παρ' ἡμῶν' - 'par hemon' - from beside us
. The preposition 'para' is here in the form before the following vowel and together with the genitive case. Such construction is used regarding the procession of the Holy Spirit from the Father, also regarding the human nature of Jesus Christ. See at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
Here it indicates that the apostles transmit that from the action of the Holy Spirit.
2 Thessalonians III, 7, 11 — 'ἐν ὑμῖν' — 'en hymin' - in you
. In whom.
2 Thessalonians III, 8 — 'παρά τινος' — 'para tinos' - from beside someone
. The preposition 'para' is here together with the genitive case. Such construction is used regarding the procession of the Holy Spirit from the Father, also regarding the human nature of Jesus Christ. See at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
Here it indicates the substantiality of such a gift from someone, that is, there is a substantial difference between voluntary work and necessary, the first can be according to the example of the apostles caused by the action of the Holy Spirit, Who encouraged towards it. 'ἐν κόπῳ καὶ μόχθῳ' — 'en kopo kai mokhtho' - in labour and hardship
.
2 Thessalonians III, 9 — 'εἰς τὸ μιμεῖσθαι' — 'eis to mimeisthai' - for imitation
. The preposition 'eis' indicates here the purpose of the action.
2 Thessalonians III, 12 — 'ἐν κυρίῳ Ἰησοῦ Χριστῷ' — 'en kyrio Iesou CHristo' - in the Lord Jesus Christ; with the Lord Jesus Christ
. Both variants of translation are possible, although the first has preference, since the apostles rather beseech for Christ's sake, than with Him Himself.
2 Thessalonians III, 16 — 'ἐν παντὶ τρόπῳ' — 'en panti tropo' - in every way
.
2 Thessalonians III, 17 — 'ἐν πάσῃ ἐπιστολῇ' — 'en pase epistole' - in every letter
.
The Apostle Paul again reminds that it is not good to do nothing and walk from place to place in search of entertainment. As an example he cites the apostles themselves, in particular himself, as an example of diligence.
Mention of authority means that to Christ's servants the Lord allowed to live from their ministry (this permission is called authority). At the same time Paul was also for educational purposes an example of hard work, although he could refer to this permission.
If anyone did not want to accept the words of the apostles, oral or written, then such a person was tried to be made wise, first of all by communicating with them so that they would understand that it is wrong, and most importantly — in a brotherly (sisterly) way.
The Epistle ends with greetings and blessing with a signature written by the Apostle Paul himself (the text of the letter was most likely written by Silvanus, but possibly Timothy, apostles from the seventy (2 Thessalonians I, 1)).
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/13122024.html
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/24112023.html
Luke XIII, 31 — 'Ἐν αὐτῇ τῇ ὥρᾳ' — 'En aute te hora' - In that hour
. Common expression.
Luke XIII, 34 — 'ὑπὸ τὰς πτέρυγας' — 'hypo tas pterygas' - under the wings
. The preposition 'hypo' here with the accusative and means that the Lord wants to gather Israel under His wings.
Luke XIII, 35 — 'ἐν ὀνόματι' — 'en onomati' - in the name; with the name
. Both variants of translation are possible. See more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/15042025.html
The beginning of the reading is a particular transmission of Luke. It is understood that Jesus is not afraid of Herod, but fulfils His ministry. It also shows the intention to go to Jerusalem — to voluntary suffering, death and Resurrection. Also here Jesus appears as a Prophet, and the words about the death of a prophet — prophets suffered mostly from the authorities, and the authorities were concentrated in the capital, which was Jerusalem (although and subject to the Romans).
Fox
— it is also noted that in Semitic culture it is mostly a predator, not cunning, as, for example, in Ukrainian. Herod, who ordered the killing of John the Baptist, who was not interested in either the fate of people or the people (remember that when Jesus was brought to Herod for trial, the latter only wanted to see some miracle, the fate of Jesus did not interest him as such) entirely deserves the figurative comparison. It is spoken about figurative comparison, that is, Jesus could have said more fully Herod, who is very similar to a fox…
, but the words of Jesus are more brief, more decisive, more prophetic — the words of the Lord.
To verses 34-35 there is a parallel place in Matthew (Matthew XXIII, 37-39), about which I wrote at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11042023.html
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/10112023.html
Glory to Thee, our God, glory to Thee!