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 II, 1 — 'μὴ ἐν προσωπολημψίαις ἔχετε τὴν πίστιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῆς δόξης' - 'me en prosopolempsiais ekhete ten pistin tou kyriou hemon Iesou CHristou tes doxes' - not in partiality hold the faith of our Lord of glory Jesus Christ
. That is the state of partiality
, if such exists, must be overcome with faith in Christ, and if it does not exist, then it must not be. Further here it is explained by examples what this state is, how it often manifests itself (the description is not exhaustive, but eloquent).
James II, 2 — 'εἰς συναγωγὴν ὑμῶν' - 'eis synagogen hymon' - into your assembly
. Where to. 'ἐν ἐσθῆτι λαμπρᾷ' - 'en estheti lampra' - in shining clothing; in splendid (visually) clothing
. Here as a characteristic of the description of the person. 'ἐν ῥυπαρᾷ ἐσθῆτι' - 'en rhypara estheti' - in shabby clothing
. Also here as a characteristic of the description of the person.
James II, 3 — 'ὑπὸ τὸ ὑποπόδιόν μου' - 'hypo to hypopodion mou' - under my footstool
. That is in the least respectful place, as if being a servant or slave for the one who speaks. The preposition 'hypo' here with the accusative and indicates here location, and even more — deterioration of status — the poor person came in, and became also unnecessary and a servant
.
James II, 4 — 'οὐ διεκρίθητε ἐν ἑαυτοῖς' - 'ou diekrithete en heautois' - have you not made distinction in yourselves; have you not made division among yourselves
. That is judging others, you divided yourselves. Judges with evil thoughts
— there is no justice in that, but there is only a design to spread false vision also among the faithful.
James II, 5 — 'τοὺς πτωχοὺς τῷ κόσμῳ πλουσίους ἐν πίστει καὶ κληρονόμους τῆς βασιλείας' - 'tous ptokhos to kosmo plousious en pistei kai kleronomous tes basileias' - the poor of the world rich in faith and heirs of the Kingdom
. Multivalent words, where concerning people everywhere is the accusative (whom?).
James II, 6 — 'καταδυναστεύουσιν' - 'katadynasteuousin' - oppress condescendingly; treat harshly; oppress
. At that time many people who were rich opposed the spread of Christianity, because they did not want to follow Christ, to keep His commandments. It is spoken about such rich people. 'εἰς κριτήρια' - 'eis kriteria' - into courts; for courts
. Both variants of translation are possible.
James II, 9 — 'ἐλεγχόμενοι ὑπὸ τοῦ νόμου ὡς παραβάται' - 'elenkhomenoi hypo tou nomou hos parabatai' - being convincingly exposed by the Law as those who commit transgression
. The preposition 'hypo' here with the genitive case and indicates here the passive state of the participle, translated here being convincingly exposed
(by what?).
James II, 10 — 'ἐν ἑνί' - 'en heni' - in one; with one
. In what or with what. 'ἔνοχος' - 'enokhos' - is responsible for; is drawn into
. It is meant NOT that the person violates all commandments, is guilty in all, but that the Law of Moses exposes their guilt, shows that it exists not in vain for exposure, draws
the person into a state of judgment.
James II, 12 — 'διὰ νόμου ἐλευθερίας μέλλοντες κρίνεσθαι' - 'dia nomou eleutherias mellontes krinesthai' - through the Law of freedom you are to (by all logic, as proper) be judged
. The preposition 'dia' means here that the Law of freedom itself is not a judge or a means of judgment, but that it exists and its voice
is important. The Law of freedom can lead to the justification of a person, to the establishment of their righteousness, to restoration in God's grace, to establishment in good, but can, being neglected by the person, expose their sinfulness and mistakes. The Law of freedom is not given to the person as a judge, but as if an independent friend
.
About the Law of freedom I wrote yesterday. Here I will quote part of yesterday's post, since it is important.
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 II, 13 — 'κατακαυχᾶται ἔλεος κρίσεως' — 'katakaukhatai eleos kriseos' - mercy boasts over judgment
. Multivalent words in the original, which mean both the superiority of mercy over judgment, and that whoever shows mercy in response to judgment, the spiritual height of mercy is evident.
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/09022024.html
About the beginning of the reading I wrote yesterday, here I will quote that part, since it is repeated.
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
Mark X, 30 — 'νῦν ἐν τῷ καιρῷ τούτῳ' — 'nyn en to kairo touto' - now in this time
. When. That is before the Second Coming of Christ. 'ἐν τῷ αἰῶνι τῷ ἐρχομένῳ' - 'en to aioni to erkhomeno' - in the age to come; in the coming age
. After the Second Coming of Jesus Christ.
Mark X, 32 — 'ἐν τῇ ὁδῷ' — 'en te hodo' - on the way
. 'εἰς Ἱεροσόλυμα' - 'eis Hierosolyma' - to Jerusalem; toward Jerusalem
. Where to.
In general it is meant not that one needs to leave everything, but that in the case when relatives hinder the fulfilment of God's will, or attachments and habits to earthly things, then one needs to… fulfil God's will. And whoever so decisively will fulfil it in life, such a person will receive spiritual kinship with many other people in Christ, and in eternity — the Kingdom of God.
The reading concludes with testimony about Jesus' boldness on the way to Jerusalem and further He will announce about His future sufferings.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/20122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/09022024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22122023.html
Glory be to Thee, our God, glory be to Thee!