Christ Is Born!
🌞
Let's glorify Him!
With the feast of the Circumcision of the Lord, the naming of the name of Jesus, with the New Year, with the Day of Saint Basil the Great!
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.
Matins:
About the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/28072023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
The Circumcision of the Lord:
Colossians II, 9, 10 — 'ἐν αὐτῷ' - 'en auto' - in Him
. In Whom.
Colossians II, 11 — 'ἐν ᾧ' - 'en ho' - in Whom
. 'ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός' - 'en te apekdysei tou somatos tes sarkos' - in the putting off (as clothing) of the body of the flesh
. In contrast to what is written about the analogous combination of words at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/13112024.html
where it is spoken about the human nature of Jesus Christ, here it is spoken about the sinfulness of people, the damage of nature, and therefore, the meaning here is different. But one can analogously say that it is spoken about the state of nature, but it is necessary to correctly understand the putting off, the taking off
(as clothing). Let us remember that in the Psalms there are words: The Lord has reigned, He has clothed Himself in beauty
, which concern His glorious Resurrection, where the renewal of human nature in the Resurrection, the clothing in incorruption and glorification are presented through the image of change of clothing. Therefore, also here one can think that it is spoken about the likening to Christ in His Resurrection, about the renewal of human nature, but, in contrast to the Risen Christ, the faithful in Baptism have not yet attained incorruption and glorification, that is have not clothed themselves in beauty
, but have attained cleansing from sins. About the clothing
of the faithful Paul speaks in other places, about which I wrote at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/28012024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23112024.html
Also about clothing in theology there are valuable other places:
https://oleksandr-zhabenko.github.io/en/commentaries/07112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15092025.html
It is necessary to remember that we not so much can clothe ourselves in glory
, as clothe ourselves in Christ
, so that through Him we may receive access to God's glory. That is completely this is approximately so: Baptism takes off
the old person, life in sins, so that afterwards through the co-action of grace we may clothe ourselves in Christ
, in love, mercy and similar
, and at the Second Coming the completion of this occurs through incorruption and glorification. 'ἐν τῇ περιτομῇ τοῦ Χριστοῦ' — 'en te peritome tou CHristou' - in the circumcision of Christ (of Himself); in the circumcision of Christ (which belongs to Christ); with the circumcision of Christ (of Himself); with the circumcision of Christ (which belongs to Him)
. Here rather the variants with belonging fit. Otherwise the Circumcision of Christ Himself, the memory of which is precisely today, would have significance for the salvation of human nature similar to that which the Baptism of Christ has, also in these cases the logical question would be about the need for Christians to be circumcised. And the variants with belonging to Christ need to be understood figuratively, that is the circumcision of Christ
here is a symbolic name of these just described changes in the state of human nature.
Colossians II, 12 — 'συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι' - 'syntaphentes auto en to baptismati' - having been buried together with Him in Baptism; having been buried together with Him with (i.e. by) Baptism
. Both variants of translation are possible, see more above and at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/08072024.html
'ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ' — 'en ho kai synegerthete dia tes pisteos tes enegreias tou theou' - in Whom (with Whom) also you were raised through the faith of the action (working) of God; with Whom also you were raised through faith, (through) the action (working) of God
. Multivalent words, in which it can be understood that the Father raises, but also that the Son raises, also it can be meant that faith together with God's action, God's energy is that through which the resurrection occurs, but it can be meant that it is spoken about that faith in the resurrection in a similar manner is God's work, that is a gift of God's grace, that God's action evokes and grants such faith. Possibly also here all meanings are correct, the apostle uses a multivalent phrase. It is necessary to add that the translation in Whom
means that in the Resurrection of Christ we all rose. Also it is necessary to remember that Scripture speaks both about that the Father raised the Son, and about that the Son Himself rose, which indicates the consubstantiality of the Father and the Son. 'τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν' - 'tou egeirantos auton ek nekron' - Who raised Him from the dead
. Here it is spoken about that the Father raised the Son, the preposition 'ek' indicates from where the transition occurred — from the dead to the living.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/01012024.html
Luke II, 21 — 'τὸ κληθὲν ὑπὸ τοῦ ἀγγέλου' - 'to klethen hypo tou angelou' - that was called by the angel
. The preposition 'hypo' here with the genitive case and indicates the passive voice of the participle called
(named
). 'ἐν τῇ κοιλίᾳ' - 'en te koilia' - in the belly; in the womb
.
Luke II, 41, 45 — 'εἰς Ἱερουσαλὴμ' - 'eis Hierousalem' - to Jerusalem
. Where to.
Luke II, 43 — 'ἐν τῷ ὑποστρέφειν αὐτοὺς' - 'en to hypostrephein autous' - in their returning back; when they were returning back
. 'ἐν Ἱερουσαλήμ' - 'en Hierousalem' - in Jerusalem
. Where.
Luke II, 44 — 'ἐν τῇ συνοδίᾳ' - 'en te synodia' - in the company; in the group
. 'ἐν τοῖς συγγενεῦσιν καὶ τοῖς γνωστοῖς' - 'en tois syngeneusin kai tois gnostois' - among relatives and acquaintances
. The specification indicates that Jesus quite easily found common language with different godly people.
Luke II, 46 — 'ἐν τῷ ἱερῷ' - 'en to hiero' - in the temple
. 'ἐν μέσῳ' - 'en meso' - among; in the midst
. A common expression.
Luke II, 49 — 'ἐν τοῖς τοῦ πατρός μου' - 'en tois tou patros mou' - in that which is of My Father
. That is, that which belongs to the Father
.
Luke II, 51 — 'εἰς Ναζαρέθ' - 'eis Nazareth' - to Nazareth
. Where to. 'ἐν τῇ καρδίᾳ αὐτῆς' - 'en te kardia autes' - in her heart
. Where.
Luke II, 52 — 'ἐν τῇ σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις' - 'en te sophia kai helikia kai khariti para theo kai anthropois' - in wisdom, maturity (age), and favour in the vicinity of God and people; with wisdom, and maturity (age), and favour in the vicinity of God and people
. Both variants of translation are possible, the first indicates that wisdom, maturity and favour are as if a space for growth and development
, and the second — that they themselves are a power for growth. The preposition 'para' here is with the dative case, emphasises that Christ built trusting, often close relations with people (and the Father).
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/01012024.html
https://oleksandr-zhabenko.github.io/en/commentaries/15022023.html
Saint Basil the Great:
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/31122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24052023.html
About the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
The Venerable Amphilochius of Pochayiv:
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
About the reading from the Gospel see at the links:
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03072025.html
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://oleksandr-zhabenko.github.io/en/commentaries/08022024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/29062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18072024.html
Glory be to Thee, our God, glory be to Thee!