Christ Is Being Baptized!
🌞
In the River Jordan!
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.
At the 1st hour:
Acts XIII, 26 — 'ἐν ὑμῖν' - 'en hymin' - among you
. Where, among whom.
Acts XIII, 27 — 'ἐν Ἱερουσαλὴμ' - 'en Hierousalem' - in Jerusalem
. Where.
Acts XIII, 29 — 'ἀπὸ τοῦ ξύλου' - 'apo tou xylou' - from the tree
. The preposition 'apo' indicates that they took down completely, fully. 'εἰς μνημεῖον' - 'eis mnemeion' - into a tomb; to a tomb
. Where to.
Acts XIII, 30 — 'ἐκ νεκρῶν' - 'ek nekron' - from the dead
. The preposition 'ek' indicates from where the transition occurred — from the dead to the living.
Acts XIII, 31 — 'ἀπὸ τῆς Γαλιλαίας' - 'apo tes Galilaias' - from Galilee
. The preposition 'apo' indicates here that the disciples completely left Galilee, going after Christ. 'εἰς Ἱερουσαλήμ' - 'eis Hierousalem' - to Jerusalem
. Where to.
The reading mentions the preaching of John the Baptist, his testimony about Christ, and then briefly about the ministry, Passion, Death and Resurrection of Jesus Christ.
Paul testifies that the apostles are sent to preach the Gospel and salvation in Christ.
Regarding the testimony of John, as also in the Gospels, it is filled with truthfulness and humility, in which there is an example. One can also draw such a parallel: the highest officials in earthly kingdoms often have their own policy, so that they can even create tension regarding power in the kingdom. John the Baptist, being the greatest among those born of women
, on the contrary — dispels by his humility and truthfulness intrigues concerning his person, does not seek his own glory, but faithfully serves the Lord.
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30082023.html
About the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
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 at that time, when
. 'εἰς Ἔφεσον' - 'eis Epheson' - to Ephesus
. Where to.
Acts XIX, 3 — 'εἰς τί' - 'eis ti' - into what
. 'εἰς τὸ Ἰωάννου βάπτισμα' - 'eis to Ioannou baptisma' - into John's baptism
. See explanation below.
Acts XIX, 4 — 'εἰς τὸν ἐρχόμενον' - 'eis ton erkhomenon' - into the One Who is coming
. 'εἰς τὸν Ἰησοῦν' - 'eis ton Iesoun' - into Jesus
. The preposition 'eis' here indicates that faith prompts and moves toward Christ.
Acts XIX, 5 — 'ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ' - 'ebaptisthesan eis to onoma tou kyriou Iesou' - were baptised into the name of the Lord Jesus; were completely immersed into the name of the Lord Jesus
. Both variants of translation are possible, see more deeply below.
Acts XIX, 8 — 'εἰς τὴν συναγωγὴν' - 'eis ten synagogen' - into the synagogue
. Where to.
Acts XIX, 3 — literally there is a certain duality of meaning: Into what (as a destination) were you baptised / completely immersed? — Into John's baptism / complete immersion
. That is the form of the Sacrament of Baptism symbolises complete immersion
(the literal original meaning of the word 'βαπτισμα') in the Holy Spirit, where the Spirit is symbolically represented (depicted
, although this is not a very good word here) by water. Immersion in water symbolises entry into spiritual life from the Spirit, as also bodily birth represents complete entry of an infant into the world
, that is the Sacrament of Baptism is spiritual birth, birth from the Spirit.
Acts XIX, 4 — John's baptism is not actually a Sacrament, but is called baptism of repentance
, that is is complete immersion in repentance
, actually symbolically represents complete repentance.
Acts XIX, 5 — Baptism into the name of Jesus
— complete immersion into the name of Jesus
— that is completely became Christians, this is a synonym of the Sacrament of Baptism. The form of the Sacrament even then was Baptism in the name of the Father, and of the Son, and of the Holy Spirit — see the ending of the Gospel of Matthew.
Acts XIX, 6 — the laying on of hands by Paul — the original form of the Sacrament of Chrismation.
An important reading for understanding the interrelations between the Sacraments and John's baptism.
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
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, into His death were baptised; were baptised into Christ Jesus, into His death were completely immersed; were completely immersed into Christ Jesus, were baptised into His death; were completely immersed into Christ Jesus, into His death were completely immersed
. All variants of translation are possible, more about that see above or at 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 into death
. See above. 'ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν' - 'hosper egerthe CHristos ek nekron' - as Christ was raised from the dead
. The preposition 'ek' indicates from where the transition occurred — from the dead to the living. 'ἐν καινότητι ζωῆς' - 'en kainoteti zoes' - in newness of life; with newness of life
. Rather the first variant, since the second is less clear.
Romans VI, 7 — 'ἀπὸ τῆς ἁμαρτίας' - 'apo tes hamartias' - from sin
. The preposition 'apo' indicates here complete deliverance from sin.
Romans VI, 9 — 'Χριστὸς ἐγερθεὶς ἐκ νεκρῶν' - 'CHristos egertheis ek nekron' - Christ, having been raised from the dead
. The preposition 'ek' indicates from where the transition occurred — from the dead to the living.
Romans VI, 11 — 'ἐν Χριστῷ Ἰησοῦ' - 'en CHristo Iesou' - in Christ Jesus; with Christ Jesus
. Rather the first variant of translation, since it is more clear.
About the reading from the Apostle see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042023.html
Mark I, 9 — 'ἐν ἐκείναις ταῖς ἡμέραις' - 'en ekeinais tais hemerais' - in those days
. When. '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' - came Jesus from Nazareth of Galilee and was baptised in the Jordan by John
. The preposition 'apo' indicates here that Jesus completely left Nazareth; the preposition 'hypo' here with the genitive case and indicates the passive voice was baptised
.
Mark I, 10 — 'ἐκ τοῦ ὕδατος' - 'ek tou hydatos' - from the water
. The preposition 'ek' indicates from where Jesus came out. 'εἰς αὐτόν' - 'eis auton' - into Him; upon Him
. By meaning — the second variant of translation. One can also say that the preposition 'eis' emphasises not the visible side of the event, but the inner, that is mysterious, spiritual — the Holy Spirit appeared, descending into
the human nature of Jesus, that is filling it with Himself, which is needed for us.
Mark I, 11 — 'ἐκ τῶν οὐρανῶν' - 'ek ton ouranon' - from the heaven
. The preposition 'ek' indicates from where the voice was. 'ἐν σοὶ εὐδόκησα' - 'en soi eudokesa' - in You is My good pleasure
. The voice is addressed here to Jesus Himself.
Mark I, 12 — 'εἰς τὴν ἔρημον' - 'eis ten eremon' - into the wilderness
. Where to.
Mark I, 13 — 'ἐν τῇ ἐρήμῳ' - 'en te eremo' - in the wilderness
. Where. 'πειραζόμενος ὑπὸ τοῦ σατανᾶ' - 'peirazomenos hypo tou satana' - being tempted by Satan
. The preposition 'hypo' here with the genitive case, indicates the passive voice being tempted
.
Mark I, 14 — 'εἰς τὴν Γαλιλαίαν' - 'eis ten Galilaian' - into Galilee
. Where to.
Mark I, 15 — 'ἐν τῷ εὐαγγελίῳ' - 'en to euangelio' - in the Gospel; in the good news
.
The history of the Baptism of Jesus in the Jordan by John, the stay in the wilderness and temptation by the devil, the imprisonment of John and the beginning of the public preaching of Jesus Christ. Mark predominantly writes briefly (why his Gospel is the shortest). Often he testifies about the same things as the other synoptics (Matthew and Luke), but sometimes gives unique information, and also more details. In particular here he writes that Jesus was with the wild animals.
Somewhat more details about the beginning of Jesus' preaching we have in Matthew, in particular he gives the prophecy of Isaiah which was fulfilled.
https://oleksandr-zhabenko.github.io/en/commentaries/13032023.html
The words of Jesus in Mark are like a general introduction to Jesus' preaching — look at everything that is happening, do not be prejudiced, hardened in evil, repent, change and believe in the Gospel, in the Good Joyful News about the Saviour of the world.
About the reading from the Gospel see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
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
. When.
Titus II, 14 — 'ἀπὸ πάσης ἀνομίας' - 'apo pases anomias' - from all lawlessness
. The preposition 'apo' indicates complete and full deliverance.
Titus III, 5 — 'ἐξ ἔργων τῶν ἐν δικαιοσύνῃ' - 'ex ergon ton en dikaiosyne' - of works those which are in righteousness; of works which are with righteousness
. The preposition 'ek' in its form before the following vowel indicates what is the cause of salvation (that is, since here there is negation, what is not the determining cause).
More about the reading from the Apostle see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/05012024.html
Matthew III, 13 — 'ἀπὸ τῆς Γαλιλαίας' - 'apo tes Galilaias' - from Galilee
. The preposition 'apo' indicates here 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 in the form before a vowel with the genitive case, indicates 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' analogously to the previous indicates the passive vice. The word order indicates the lively, active amazement of John the Forerunner.
Matthew III, 16 — 'ἀπὸ τοῦ ὕδατος' - 'apo tou hydatos' - from the water
. The preposition 'apo' indicates that Jesus left the water.
Matthew III, 17 — 'ἐκ τῶν οὐρανῶν' - 'ek ton ouranon' - from the heaven
. The preposition 'ek' indicates from where the voice was. 'ἐν ᾧ εὐδόκησα' - 'en ho eudokesa' - in Whom is My good pleasure
. Here the voice of the Father is addressed to people.
About the reading from the Gospel see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
Liturgy:
1 Corinthians IX, 19 — 'Ἐλεύθερος γὰρ ὢν ἐκ πάντων' - 'Eleutheros gar on ek panton' - For being free of [from the midst of] all
. The preposition 'ek' here does NOT indicate freedom from all
contrary to the common understanding. Rather it is spoken about being free (having received freedom in Christ, therefore) from among all (as a representative of all) made myself a servant (slave) to all
. That is it is spoken about a conscious example, how all who have received freedom in Christ should act. After all, the apostle knows that the phrase free from people
cannot be understood by the faithful in a complete meaning — actually, living with people, no one is free from people
, in particular also Paul, since he did not strive to break relations with people. Paul is free not from people
, but from among people
as their representative and example for all. He is not a recluse, but a socially active figure.
1 Corinthians IX, 20 — 'ὑπὸ νόμον' - 'hypo nomon' - under the Law
. The preposition 'hypo' here with the accusative and indicates here a state of subordination.
1 Corinthians IX, 24 — 'ἐν σταδίῳ' - 'en stadio' - in a race (competition of running)
. When.
beating the air
— to miss, not to hit the target, to waste strength in vain (a synonym of sin in some cases, but here it is spoken rather about failure, defeat, than about sin).
The Apostle Paul first speaks about how he strives to be one's own for all to whom he preaches. This is actually to a certain degree even an art.
He uses the word Law
in different meanings, why the thoughts look somewhat contradictory, but actually they are consistent. The Law of Moses was not key in Paul's actions, therefore he says that actually under the Law I was not
, and the Law of Jesus Christ, that is the Law of love, Christ's commandments were the Law for Paul.
Such closeness to people does not guarantee that the preaching will be accepted, and people will believe, but removes certain obstacles which very often in other cases stand in the way.
Further Paul speaks about comparison with athletes (modern sportsmen and sportswomen), but the feat of the apostle is higher, because it is called to lead people to eternal salvation.
Every feat requires and presupposes certain restraint, to which Paul calls also all the faithful, and also zeal and diligence, and also wisdom and accuracy.
Also here Paul notes that a preacher can lead others to faith, but himself fall. This is so because a person is often not entirely in the activity of preaching. Preaching becomes a power for the preacher, but infirmities require additional attention and labour.
About the reading from the Apostle see more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/05012024.html
Luke III, 1 — 'Ἐν ἔτει' - 'en etei' - in the year
. That is when they were
. When.
Luke III, 2 — 'ἐν τῇ ἐρήμῳ' - 'en te eremo' - in the wilderness
. Where.
Luke III, 3 — 'εἰς πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου' - 'eis pasan ten perikhoron tou Iordanou' - into all the region around the Jordan
. Where to. It is spoken about a purposeful journey through all that land with preaching. 'εἰς ἄφεσιν ἁμαρτιῶν' - 'eis aphesin hamartion' - for the forgiveness of sins
. The preposition 'eis' indicates here the purpose.
Luke III, 4 — 'ἐν βίβλῳ λόγων Ἡσαΐου τοῦ προφήτου' - 'en biblo logon Hesaou tou prophetou' - in the book of the words of the prophet Isaiah
. Where. 'φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν κυρίου' - 'phone boontos en te eremo etoimasate ten hodon kyriou' - the voice of one crying in the wilderness prepare the way of the Lord
. A well-known place with two meanings. Where. See an interesting verse where such a property of ancient languages is used (in Ukrainian, it is hard to translate to the languages with the strict words order, e. g. analytical ones):
https://oleksandr-zhabenko.github.io/uk/theology.at.ua/ty-hospodu-1.html
Luke III, 5 — 'ἔσται τὰ σκολιὰ εἰς εὐθείας καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας' - 'estai ta skolia eis eutheias kai hai trakheai eis hodous leias' - and crooked [mountains and hills, at least with them agree the genders and numbers] will be straight and the rough [mountains and hills] — a smooth road
. That is complete change of relief
— unprecedented in history activity at that time — to level hills and mountains to the state of smooth and straight roads through conscious purposeful activity of preparation for the Lord.
Luke III, 7 — 'βαπτισθῆναι ὑπ' αὐτοῦ' - 'baptisthenai hyp autou' - were baptised by him
. The preposition 'hypo' in its form before the following vowel here with the genitive case and indicates here the passive voice were baptised
(by whom). 'ἀπὸ τῆς μελλούσης ὀργῆς' - 'apo tes mellouses orges' - from that which is about to come, wrath
. The preposition 'apo' indicates here that to flee completely, entirely, so as to be truly saved.
Luke III, 8 — 'ἐν ἑαυτοῖς' - 'en heautois' - in yourselves
. Internally or also to yourselves. 'ἐκ τῶν λίθων τούτων' - 'ek ton lithon touton' - of these stones
. The preposition 'ek' indicates here the origin of children of Abraham in the power of God. A parallel to the resurrection of the dead, since the restoration of people is close to the miracle of transformation of a stone in the wilderness into the children of Abraham and saints. See above.
Luke III, 9 — 'εἰς πῦρ' - 'eis pyr' - into fire
. Where to.
Luke III, 13 — 'παρὰ τὸ διατεταγμένον ὑμῖν' - 'para to diatetagmenon hymin' - in comparison with that which is appointed to you
. The preposition 'para' here with the accusative and indicates here comparison, juxtaposition.
Luke III, 15 — 'ἐν ταῖς καρδίαις αὐτῶν' - 'en tais kardiais auton' - in their hearts
. Where.
Luke III, 16 — 'αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί' - 'auto hymas baptisei en pneumati hagio kai pyri' - He will baptise you in the Holy Spirit and fire; He will baptise you with the Holy Spirit and fire
. Both variants of translation are possible. The first indicates Christ as the Anointed One, filled with all the gifts of the Holy Spirit and power; the second — that the very salvation of a person will occur by the action of the Holy Spirit and is a very active process.
Luke III, 17 — 'ἐν τῇ χειρὶ αὐτοῦ' - 'en te kheiri autou' - in His hand
. Where. 'εἰς τὴν ἀποθήκην αὐτοῦ' - 'eis ten apotheken autou' - into His barn
. Where to. That is for preservation.
Briefly one can characterise the teaching of John as an explanation of the commandments of love for neighbours and a call to active love in expectation of the Messiah, Christ.
See also about John's testimony about himself and Christ:
https://oleksandr-zhabenko.github.io/en/commentaries/17042023.html
More about the reading from the Gospel see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/05012024.html
During the blessing of the water:
1 Corinthians X, 1 — 'ὑπὸ τὴν νεφέλην' — 'hypo ten nephelen' - under the cloud
. The preposition 'hypo' here with the accusative, indicates location.
1 Corinthians X, 2 — 'εἰς τὸν Μωϋσῆν ἐβαπτίσθησαν ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ' — 'eis ton Moysen ebaptisthesan en te nephele kai en te thalasse' - into Moses were baptised in the cloud and in the sea
. The preposition 'eis' indicates here that the faithful in those events were moving toward likeness to Moses — that is according to God's design every baptised person is likened to Moses in how they overcome very many sins, as the leader Moses in the Lord.
1 Corinthians X, 4 — 'ἐκ πνευματικῆς ἀκολουθούσης πέτρας' — 'ek pneumatikes akolouthouses petras' - from the spiritual rock which was with them on the journey; from the spiritual rock which accompanied them
. Literally the first, but the second is also possible. The preposition 'ek' indicates here from where were those spiritual gifts of God, also, Who was their cause.
About these readings see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05012024.html
https://oleksandr-zhabenko.github.io/en/commentaries/01012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
Additionally about the Sacrament of Baptism and other related questions see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/25042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/22042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/24042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/02042023.html
and others.
About one of the Old Testament prefigurations of Baptism see at the link:
https://oleksandr-zhabenko.github.io/en/Elias.html
About the reading from the Gospel see above.
More about the reading see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/05012025.html
Glory be to Thee, our God, glory be to Thee!