Christ Is Being Baptized!
🌞
Since in the works published at the following links:
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/17082024.html
it is written that the use of prepositions is important for the correct understanding of important and actual issues, in particular the issue of power, I am writing commentaries on the use of these prepositions. As a piece of advice on how to read the text, you can read the verse in translation and/or in the original (if you have the opportunity), and then the commentary on prepositions here. Next, you need to understand which part of the verse the commentary refers to, and consider what it affirms — or less often, denies — that is essential to understanding. This thoughtful reading helps to deepen understanding and protects against the mistakes mentioned above.
On the 1st hour:
Acts XIII, 26 — ‘ἐν ὑμῖν’ - ‘en hymin’ - ‘in you’.
Acts XIII, 27 — ‘ἐν Ἱερουσαλὴμ’ - ‘en Hierousalem’ - ‘in Jerusalem’.
Acts XIII, 29 — ‘ἀπὸ τοῦ ξύλου’ - ‘apo tou xylou’ - ‘from the tree’. The preposition ‘apo’ indicates that He was taken off completely.
Acts XIII, 30 — ‘ἐκ νεκρῶν’ - ‘ek nekron’ - ‘from the dead’. The preposition ‘ek’ indicates where the transition took place - from the dead to the living.
Acts XIII, 31 — ‘εἰς Ἱερουσαλήμ’ - ‘eis Hierousalem’ - ‘to Jerusalem’.
For more information about the reading from the Apostle, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/30082023.html
Matthew III, 1, 3 — ‘Ἐν δὲ ταῖς ἡμέραις’ - ‘En de tais hemerais’ - ‘In those days’. ‘ἐν τῇ ἐρήμῳ (τῆς Ἰουδαίας)’ - ‘en te eremo (tes Ioudaias)’ - ‘in the wilderness (of Judea)’.
Matthew III, 4 — ‘ἀπὸ τριχῶν καμήλου’ - ‘apo trikhon kamelou’ - ‘of the hair of the camel’. The preposition ‘apo’ indicates that although the garment was made of camel's hair, it was not in any way a homage to camels.
Matthew III, 6 — ‘ἐν τῷ Ἰορδάνῃ ποταμῷ’ - ‘en to Iordane potamo’ - ‘in the Jordan River’. ‘ὑπ’ αὐτοῦ' - hyp autou
- from him; by him
. The preposition ‘hypo’ in its form before the following vowel is here with the genitive case and indicates the passive voice of the verb ‘were baptised’.
Matthew III, 7 — ‘ἀπὸ τῆς μελλούσης ὀργῆς’ - ‘apo tes mellouses orges’ - ‘from the coming wrath’. The preposition ‘apo’ indicates that baptism and repentance give one the opportunity to avoid God's wrath.
Matthew III, 9 — ‘ἐν ἑαυτοῖς’ - ‘en heautois’ - ‘in themselves’. ‘ἐκ τῶν λίθων τούτων’ - ‘ek ton lithon touton’ - ‘of these stones’. The preposition ‘ek’ here indicates from where the transformation-movement will take place - from the stones - to the children of Abraham. We need to understand that there is a direct connection with the resurrection of the dead (and thus John prophesies by the Holy Spirit about the connection of baptism with the Resurrection of Christ), because the transformation of a stone into a child of Abraham is similar to the fact that the Lord can raise a person from the ground of a corrupted body to eternal life and the dignity of a child of God. It is not known whether there will be a transformation of stones into righteous people in history, but we are waiting for the resurrection of the dead.
Matthew III, 10 — ‘εἰς πῦρ’ - ‘eis pyr’ - ‘into the fire’.
Matthew III, 11 — ‘βαπτίζω ἐν ὕδατι εἰς μετάνοιαν’ - ‘baptizo en hydati eis metanoian’ - ‘baptise in water (with water) for repentance; immerse completely in water for repentance’. See more here:
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
‘βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί’ — ‘baptisei en pneumati hagio kai pyri’ - ‘baptise in the Holy Spirit and fire (with the Holy Spirit and fire); immerse completely in the Holy Spirit and fire’. Here, however, the first option is preferable. See the link above.
For more information on the Gospel reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/30122023.html
At the 3rd hour:
Acts XIX, 1 — ‘ἐν τῷ τὸν Ἀπολλῶ εἶναι ἐν Κορίνθῳ’ - ‘en to ton Apollo einai en Korintho’ - ‘in that Apollos was in Corinth’. That is, ‘when’. ‘εἰς Ἔφεσον’ - ‘eis Epheson’ - ‘in Ephesus’.
Acts XIX, 3 — ‘εἰς τί’ - ‘eis ti’ - ‘into what’. ‘εἰς τὸ Ἰωάννου βάπτισμα’ - ‘eis to Ioannou baptisma’ - ‘into John's baptism’. See the explanation at the link below for important information.
Acts XIX, 4 — ‘εἰς τὸν ἐρχόμενον’ - ‘eis ton erkhomenon’ - ‘into Him Who is coming’. ‘εἰς τὸν Ἰησοῦν’ - ‘eis ton Iesoun’ - ‘into Jesus’. The preposition ‘eis’ here indicates that faith motivates and moves one to Christ.
Acts XIX, 5 — ‘ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ’ - ‘ebaptisthesan eis to onoma tou kyriou Iesou’ - ‘baptised in the name of the Lord Jesus; completely immersed in the name of the Lord Jesus’. Both translations are possible, see the link below for more details.
Acts XIX, 8 — ‘εἰς τὴν συναγωγὴν’ - ‘eis ten synagogen’ - ‘into the synagogue’.
For more information on the reading from the Apostle, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
Mark I, 2 — ‘ἐν τῷ Ἡσαΐᾳ τῷ προφήτῃ’ - ‘en to Hesaia to prophete’ - ‘in Isaiah the prophet’.
Mark I, 3, 4 — ‘ἐν τῇ ἐρήμῳ’ - ‘en te eremo’ - ‘in the desert’.
Mark I, 4 — ‘εἰς ἄφεσιν ἁμαρτιῶν’ - ‘eis aphesin amartion’ - ‘for the forgiveness of sins’. The preposition ‘eis’ indicates the purpose of the action.
Mark I, 5 — ‘ἐβαπτίζοντο ὑπ’ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ' - ebaptizonto hyp autou en to Iordane potamo
- were baptised by him in the Jordan River
. The preposition ‘hypo’ in its form before the following vowel here with the genitive case indicates the passive voice ‘were baptised’.
Mark I, 8 — ‘βαπτίσει ὑμᾶς ἐν πνεύματι ἁγίῳ’ - ‘baptisei hymas en pneumati hagio’ - ‘will baptise you in the Holy Spirit (with the Holy Spirit); will immerse you completely in the Holy Spirit (with the Holy Spirit)’. The first translation is more likely, as the second seems incomplete in meaning. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
For more information on the Gospel reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/01012024.html
At the 6th hour:
Romans VI, 3 — ‘ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν’ - ‘ebaptisthemen eis CHriston Iesoun eis ton thanaton autou ebaptisthemen’ - ‘were baptised into Christ Jesus, baptised into his death; were baptised into Christ Jesus, and into His death were fully immersed; were fully immersed into Christ Jesus, and were baptised into His death; were fully immersed into Christ Jesus, and into His death were fully immersed.’ All translation options are possible, for more information, please follow the link:
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
Romans VI, 4 — ‘βαπτίσματος εἰς τὸν θάνατον’ - ‘baptismatos eis ton thanaton’ - ‘were baptised into death; were completely immersed in death’. See the reference above. ‘ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν’ - ‘hosper egerthe CHristos ek nekron’ - ‘just as Christ is risen from the dead’. The preposition ‘ek’ indicates where the transition took place - out of the dead to the living. ‘ἐν καινότητι ζωῆς’ - ‘en kainoteti zoes’ - ‘in the renewal of life; with the renewal of life’. The first option is more likely, since the second is less clear.
Romans VI, 7 — ‘ἀπὸ τῆς ἁμαρτίας’ - ‘apo tes amartias’ - ‘from sin’. The preposition ‘apo’ here indicates complete deliverance from sin.
Romans VI, 9 — ‘Χριστὸς ἐγερθεὶς ἐκ νεκρῶν’ - ‘CHristos egertheis ek nekron’ - ‘Christ, having risen from the dead’. The preposition ‘ek’ indicates where the transition took place - out of the dead to the living.
Romans VI, 11 — ‘ἐν Χριστῷ Ἰησοῦ’ - ‘en CHristo Iesou’ - ‘in Christ Jesus; by Christ Jesus’. The first translation is preferable because it is more understandable.
For more information about the reading from the Apostle, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/15042023.html
Mark I, 9 — ‘ἐν ἐκείναις ταῖς ἡμέραις’ - ‘en ekeinais tais hemerais’ - ‘in those days'. ‘ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάννου’ - ‘elthen Iesous apo Nazaret tes Galilaias kai ebaptisthe eis ton Iordanen hypo Ioannou’ - ‘Jesus came from Nazareth of Galilee and was baptised in the Jordan by John’. The preposition ‘apo’ indicates that Jesus left Nazareth completely; the preposition ‘hypo’ is with the genitive case and indicates the passive voice ‘was baptised’.
Mark I, 10 — ‘ἐκ τοῦ ὕδατος’ - ‘ek tou hydatos’ - ‘out of the water’. The preposition ‘ek’ indicates where Jesus came from. ‘εἰς αὐτόν’ - ‘eis auton’ - ‘into Him; onto Him’. In terms of meaning, this is the second translation. We can also say that the preposition ‘eis’ emphasises not the visible side of the event, but the inner, i.e. the sacramental, spiritual side - the Holy Spirit appeared, ‘descending into’ Jesus' human nature, i.e. filling it with Himself, which is necessary for us.
Mark I, 11 — ‘ἐκ τῶν οὐρανῶν’ - ‘ek ton ouranon’ - ‘out of heaven‘. The preposition ‘ek’ indicates where the voice came from. ‘ἐν σοὶ εὐδόκησα’ - ‘en soi eudokesa’ - ‘in You is well-pleasing’. The voice is addressed here to Jesus Himself.
Mark I, 12 — ‘εἰς τὴν ἔρημον’ - ‘eis ten eremon’ - ‘into the wilderness’.
Mark I, 13 — ‘ἐν τῇ ἐρήμῳ’ - ‘en te eremo’ - ‘in the wilderness’. ‘πειραζόμενος ὑπὸ τοῦ σατανᾶ’ - ‘peirazomenos hypo tou satana’ - ‘being tempted by Satan'. The preposition ‘hypo’ here is with the genitive case, indicating the passive voice of ‘being tempted’.
Mark I, 14 — ‘εἰς τὴν Γαλιλαίαν’ - ‘eis ten Galilaian’ - ‘into Galilee’.
Mark I, 15 — ‘ἐν τῷ εὐαγγελίῳ’ - ‘en to euangelio’ - ‘into the Gospel; into the Good News’.
For more information on the Gospel reading, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/21082023.html
At the 9th hour:
Titus II, 12 — ‘ἐν τῷ νῦν αἰῶνι’ - ‘en to nyn aioni’ - ‘in the present age’.
Titus II, 14 — ‘ἀπὸ πάσης ἀνομίας’ - ‘apo pases anomias’ - ‘from all iniquities’. The preposition ‘apo’ indicates complete and utter deliverance.
Titus III, 5 — ‘ἐξ ἔργων τῶν ἐν δικαιοσύνῃ’ - ‘ex ergon ton en dikaiosyne’ - ‘out of the works of those who are in righteousness’. The preposition ‘ek’ in its form before the following vowel indicates what is the cause of salvation (i.e., since it is a negation, what is not the essential cause).
For more information about the reading from the Apostle, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/05012024.html
Matthew III, 13 — ‘ἀπὸ τῆς Γαλιλαίας’ - ‘apo tes Galilaias’ - ‘from Galilee’. The preposition ‘apo’ indicates that Jesus left Galilee. ‘πρὸς τὸν Ἰωάννην τοῦ βαπτισθῆναι ὑπ’ αὐτοῦ' - pros ton Ioannen tou baptisthenai hyp autou
- to John to be baptised by him
. The preposition ‘hypo’ here is in the form before a vowel with the genitive case, indicating the passive voice of the verb ‘to be baptised’.
Matthew III, 14 — ‘ὑπὸ σοῦ βαπτισθῆναι’ - ‘hypo sou baptisthenai’ - ‘to be baptised by You’. The preposition ‘hypo’ similarly to the previous one indicates the passive voice.
Matthew III, 16 — ‘ἀπὸ τοῦ ὕδατος’ - ‘apo tou hydatos’ - ‘out of the water’. The preposition ‘apo’ indicates that Jesus left the water.
Matthew III, 17 — ‘ἐκ τῶν οὐρανῶν’ - ‘ek ton ouranon’ - ‘from heaven’. The preposition ‘ek’ indicates where the voice came from. ‘ἐν ᾧ εὐδόκησα’ - ‘en ho eudokesa’ - ‘in Whom is well-pleasing’. Here the Father's voice is addressed to the people.
Glory be to Thee, our God, glory be to Thee!