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, 19 — 'ταχὺς εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν' - 'takhys eis to akousai bradys eis to lalesai bradys eis orgen' - swift to hearing, slow to speaking, slow to anger
. That is so that listening and attentiveness to others should attract them, but the desire (simply) to speak and to be angry — no. See also about words in the Gospels a good verse at the link:
https://www.instagram.com/oleksandr_zhabenko/p/C6UFRMqsq66/
James I, 21 — 'ἐν πραΰτητι' - 'en prayteti' - in meekness; with meekness
. Both variants of translation are possible.
James I, 23 — 'ἐν ἐσόπτρῳ' - 'en esoptro' - in a mirror
. Where. See deeper explanation below.
James I, 25 — 'εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας' - 'eis nomon teleion ton tes eleutherias' - into the perfect (complete) Law, that which (is) of freedom
. Where to. looks into
— literally more precisely: bending down, gazes intently
— that is constantly remembers and applies certain efforts to fulfil. Here it is spoken about the image of gazing into a reflection in clean spring transparent calm water, which here is similar to a mirror, but into which one needs to gaze, bending over the surface, to see… one's own reflection. Here the perfection consists in that perfect freedom in its correct state reflects the whole person completely, entirely, so that there is no part which would not be reflected in this perfect freedom. This perfect reflection by perfect freedom completely includes the whole person, everything that has significance regarding them, the person exercising such freedom does not lose it, does not renounce themselves, does not contradict themselves, but fully manifests themselves in freedom, being righteous. In full measure the state of the future age for the saved, but also according to the words of the apostle Paul (1 Corinthians XIII) also now one can see, although imperfectly. And this vision of faith, hope and love brings blessedness, true joy. See also about freedom at the links:
https://www.instagram.com/oleksandr_zhabenko/p/C_C9Ad6sV1P/?img_index=2
https://www.instagram.com/oleksandr_zhabenko/p/C8Iav6ssKOI/
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
'μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται' — 'makarios en te poiesei autou estai' - blessed (happy) in their doing they will be!
. See above.
James I, 27 — 'παρὰ θεῷ καὶ πατρὶ' - 'para theo kai patri' - in the vicinity of God and the Father
. The preposition 'para' here with the dative case and indicates here closeness to God and His presence in such piety. 'ἐν τῇ θλίψει αὐτῶν' - 'en te thlipsei auton' - in their affliction
. In what state of theirs. 'ἀπὸ τοῦ κόσμου' - 'apo tou kosmou' - from the world
. The preposition 'apo' indicates here that to keep completely, entirely from sins. unspotted from the world
— unstained, undefiled from the world
. James himself was called the Righteous through his deep piety.
The anger of man (and woman also) does not work (does not accomplish, is not included in) God's righteousness (justice, justification)
— anger
here means a state of affect, strong emotions that overflow, strong desire, finally anger and punishment. Good words regarding the evil of taking the law into one's own hands. The apostle teaches restraint and avoidance of passions, dispassion.
superfluity of wickedness
— in the original excess of wickedness
. It is spoken about a state of being possessed by anger, lack of control over oneself and one's feelings.
About anger see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/29072023.html
About the connection of the mouth and heart see more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/31072023.html
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08022024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Mark X, 17 — 'εἰς ὁδὸν' — 'eis hodon' - into the way
.
Mark X, 20 — 'ἐκ νεότητός' — 'ek neotetos' - from youth
. The preposition 'ek' is used here instead of the more usual in such cases 'apo'. This can indicate that youth for the formation of this man was extraordinarily important, he attributed to it extraordinary significance.
Mark X, 21 — 'θησαυρὸν ἐν οὐρανῷ' — 'thesauron en ourano' - treasure in heaven
. More about treasures in heaven see at the links:
https://www.instagram.com/oleksandr_zhabenko/p/C_C9Ad6sV1P/?img_index=2
https://www.instagram.com/oleksandr_zhabenko/p/C8Iav6ssKOI/
https://oleksandr-zhabenko.github.io/en/commentaries/22072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/15092024.html
Mark X, 23-25 — 'εἰς τὴν βασιλείαν τοῦ θεοῦ' — 'eis ten basileian tou theou' - into the Kingdom of God
.
Mark X, 27 — 'παρὰ ἀνθρώποις' — 'para anthropois' - in the vicinity of people
. 'παρὰ(τῷ) θεῷ' - 'para (to) theo' - in the vicinity of (the One) God
. The preposition 'para' here with the dative case. Here the Lord indicates that one can distinguish life according to God's will as that which concerns closeness to God
, from when a person does not live according to God's will — like (many) people. More about what in the Gospels is often called to enter into the Kingdom of Heaven / of God
, see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/20042023.html
About the parallel place in Matthew (Matthew XIX, 16-26) I wrote at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/31082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27082023.html
Compare also in Luke XVIII, 18-30, about which see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10122025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22112023.html
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/21122023.html
Glory be to Thee, our God, glory be to Thee!