Christ Is 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.
Liturgy:
James I, 1 — 'ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ' - 'tais dodeka phylais tais en te diaspora' - to the twelve tribes who are in the dispersion (diaspora)
. Where.
James I, 4 — 'ἐν μηδενὶ' - 'en medeni' - in nothing
.
James I, 5 — 'αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος' - 'aiteito para tou didontos theou pasin haplos kai me oneidizontos' - let him ask from beside God, Who gives to all generously and does not reproach
. It is spoken about that God's gift is not a means to bring up faults or sins, God gives not in order to remind about falls, sins, mistakes and faults. Although in the Gospels there is an example of healing by Christ along with reproach for unbelief (the epileptic after the Transfiguration), but the healing itself was not a way to reproach about unbelief, but a testimony of mercy also to people of little faith. The preposition 'para' here is 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/uk/commentaries/Pryjmennyky.html
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
Here it indicates that this request is prompted by the Holy Spirit and is accomplished in agreement with Christ.
James I, 6 — 'ἐν πίστει' - 'en pistei' - in faith; with faith
. Both variants of translation are possible, the first emphasises faith as a state of prayer, and the second — that the request itself must be a manifestation and action of faith. See more about that at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
James I, 7 — 'τι παρὰ τοῦ κυρίου' - 'ti para tou kyriou' - anything from beside the Lord
. The preposition 'para' here is with the genitive case. Analogously to verse 5 above indicates here that such receiving is from the Holy Spirit and serves for the glory of Christ.
James I, 8 — 'ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ' - 'akatastatos en pasais tais hodois autou' - unstable in all their ways
. Where. That is in life, in how they live.
James I, 9 — 'Καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ' - 'Kaukhastho de ho adelphos ho tapeinos en to hypsei autou' - Let the brother who is low boast in his exaltation; let the brother who is low boast with his exaltation; let the brother who is low be praised in his exaltation; let the brother who is low be praised with his exaltation
. All variants of translation are possible. It is spoken about that voluntary humility, lowering of oneself because of love can be recommended to others as an example of worthy behaviour. See about praise at the link:
https://oleksandr-zhabenko.github.io/en/Beauty.html
James I, 10 — 'ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ' - 'ho de plousios en te tapeinosei autou' - and the rich in his humiliation; and the rich with his humiliation
. A literal continuation of the previous phrase, which is understood analogously. A good and worthy example for others is not opposing oneself or one's achievements to others, but humility in good relations for edification.
James I, 11 — 'ἐν ταῖς πορείαις αὐτοῦ' - 'en tais poreiais autou' - in their ways
. If the rich becomes proud and does not want to attain humility, then in the appearing of the Lord they will be put to shame and will prove to be poor and needy regarding every good thing.
James I, 13 — 'ἀπὸ θεοῦ πειράζομαι' - 'apo theou peirazomai' - I tempt myself from God; I am being tempted from God
. Here is the middle or passive voice of the verb, both variants of translation are possible. The first indicates that the person attributes to God their being drawn into temptation, entering into a state of attraction to it
; the second indicates that the person puts God as an accompanying, non-main cause of their temptations
instead of clearly understanding that God in no way tempts a person. See also about the Lord's Prayer:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
James I, 14 — 'ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας' - 'ekastos de peirazetai hypo tes idias epithymias' - but each is tempted by their own lust
. The preposition 'hypo' here with the genitive case and indicates here the middle or passive voice of the verb. It means that the person either draws themselves into temptation
, or that temptation draws, engages the person in
.
James I, 17 — 'καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων' - 'katabainon apo tou patros ton photon' - descends from the Father of lights (
light in plural as symbols of virtues, perfections)
. 'παρ' ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα' - 'par ho ouk eni parallage e tropes aposkiasma' - in the vicinity of Whom there is no shadow of change or turning
. The preposition 'para' here with the dative case and indicates here closeness to God. Also see a good work regarding this verse at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
James I, 18 — 'εἰς τὸ εἶναι ἡμᾶς' - 'eis to einai hemas' - for our being; that we might be
. Literally the first, and by meaning the second. Indicates the purpose.
The readings begin on weekdays of the Catholic Epistles of the holy apostles: one Epistle of James, two Epistles of Peter, three Epistles of John the Theologian, one Epistle of Jude.
More about James himself, the brother of the Lord, the first bishop of Jerusalem, also called the Righteous, the author of the first known order of the Liturgy, the head of the First Council of the Church — the Apostolic one in Jerusalem — we have information from Scripture and Tradition. See, in particular:
https://oleksandr-zhabenko.github.io/en/commentaries/11092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/19052023.html
James I, 12 — 'δόκιμος γενόμενος' — 'dokimos genomenos' - having become, having come into being, having been born tried, tested, approved
. 'στέφανον τῆς ζωῆς' - 'stephanon tes zoes' - crown of life
. A complex thought which prompts one to perceive trials as birth for the Kingdom of God, for glory, for eternal blessed life. Especially relevant is the thought regarding martyrdom, which is thus perceived, as spiritual birth, entry into eternity. The words about the crown in the Greek original have an obvious parallel with the name of the holy protomartyr Stephen, which only emphasises this thought. Also one can think that since after the martyrdom of Stephen many Christians dispersed from Judea to different lands, for them the mention of Stephen and trials was very significant and historically relevant.
I will draw attention that in the words above not God's attitude toward a person changes, but the person themselves changes, is born accepted into eternal life. God loves His creation, but not always does creation love God. See more about that in particular at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/30062023.html
Further the apostle James very expressively describes the state of mortal sin as a deep drama, better said tragedy, through analogy with sexual relations (not for the weak in faith). A person who commits mortal sin is depicted as a victim of gang rape who became pregnant… A terrible state, knowledge of which can open eyes — the latter, actually, is the explanation why the words are God-inspired.
About the reading from the Apostle see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/07022024.html
Mark X, 15 — 'εἰς αὐτήν' — 'eis auten' - into it
. Where to.
In detail about the parallel place in Matthew (Matthew XIX, 3-12) I wrote at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23082025.html
https://www.facebook.com/groups/mereza/?multi_permalinks=3984109945220921
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/12062025.html
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/18122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12062025.html
https://www.facebook.com/groups/mereza/?multi_permalinks=3984109945220921
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/19122023.html
https://oleksandr-zhabenko.github.io/en/commentaries/27062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/20122023.html
Regarding the parallel place in Matthew (Matthew XIX, 13-15)
https://oleksandr-zhabenko.github.io/en/commentaries/01082023.html
More about the reading see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/20122023.html
The Forerunner and Baptist of the Lord John:
About the reading from the Apostle see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/05012026.html
John I, 31 — 'ἐν ὕδατι βαπτίζων' — 'en hydati baptizon' - baptising in water; baptising with water
. Both variants of translation are possible. The first indicates that water was that environment, washing in which was a sign of repentance and expectation of the Messiah-Christ; the second — that by water this washing occurred, which emphasises its importance.
John I, 32 — 'ἐξ οὐρανοῦ' — 'ex ouranou' - from heaven
. The preposition 'ek' indicates from where the Spirit descended in the form of a dove.
John I, 33 — 'βαπτίζειν ἐν ὕδατι' — 'baptizein en hydati' - to baptise in water; to baptise with water
. Both variants of translation are possible, see above. 'ὁ βαπτίζων ἐν πνεύματι ἁγίῳ' - 'ho baptizon en pneumati hagio' - the One Who baptises in the Holy Spirit; the One Who baptises with the Holy Spirit; the One Who completely immerses in the Holy Spirit
. All variants of translation are possible, see also additionally at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/05012026.html
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07012024.html
https://oleksandr-zhabenko.github.io/en/commentaries/19012023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20012023.html
Glory be to Thee, our God, glory be to Thee!