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:
Of Saturday after the Theophany:
Ephesians VI, 10 — 'ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ' — 'endynamousthe en kyrio kai en to kratei tes iskhyos autou' - be strengthened in the Lord and in the power of His might; be strengthened with the Lord and with the power of His might
. Both variants of translation are possible, the first indicates that the Lord and His power of might are the place and time of strengthening
, and the second — that the Lord Himself and His power of might strengthen the faithful.
Ephesians VI, 12 — 'ἐν τοῖς ἐπουρανίοις' — 'en tois epouraniois' - in the heavenly places
. Here, in contrast to Ephesians I, 3 and III, 10, the translation in the above-heavens
is incorrect, since there are no demons near Christ in the glory of the Father. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/16102024.html
At the same time the speech here can indeed be about the aerial space, the visible sky.
Ephesians VI, 13 — 'ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ' — 'en te hemera te ponera' - in the evil day
. Here is used a variant of the word bad (in the end, by results), evil
, that is in a time when difficulties surround.
Ephesians VI, 14 — 'ἐν ἀληθείᾳ' — 'en aletheia' - in truth; with truth
. Rather the second variant of translation by meaning, since the first looks incomplete.
Ephesians VI, 15 — 'ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης' — 'en hetoimasia tou euangeliou tes eirenes' - in readiness of the Gospel of peace; in preparation of the Gospel of peace; in the making ready of the Gospel of peace; with the readiness of the Gospel of peace
. Different variants of translation are possible, which mean a state of readiness, preparation, being built on the Gospel of Christ and constant abiding in it, life such as right now Christ's peace is to come for its further spread in people's lives.
Ephesians VI, 16 — 'ἐν πᾶσιν' — 'en pasin' - in all things
. That is the shield of faith must be in everything, faith must be in everything. 'ἐν ᾧ' - 'en ho' - in which; with which
. By meaning rather the second variant of translation.
From now on put on (become empowered, strong, receive strength) the Lord and the power (dominion) of His might
— everywhere Paul describes how one needs to struggle and overcome the evil one through grace and one's own efforts. The image recalls (by design) legendary warriors and victorious heroes.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21012023.html
Matthew IV, 1 — 'εἰς τὴν ἔρημον' — 'eis ten eremon' - into the wilderness
. 'ὑπὸ τοῦ πνεύματος πειρασθῆναι ὑπὸ τοῦ διαβόλου' - 'hypo tou pneumatos peirasthenai hypo tou diabolou' - by the Spirit, to be tested by the devil
. The preposition 'hypo' is used twice with the genitive case, in both cases indicates the passive voice and through whom the events occur here in the text. This use of similar forms expressively emphasises the thought that one and the same events can be desired both by God and by the devil — God desires them as All-knowing, knowing that the consequences will be good, and the devil — in vain hope to tempt. This is important to understand, since often people think only dichotomically — that the desires of the devil are always opposed to the desires of God. Such an incorrect thought of people contradicts the foundations of faith, since then the person thinks that the devil supposedly knows all God's desires in order to oppose them, although actually for knowledge of God's desires, His holy will union with God's grace is needed, and the devil does not seek it. This reading today brightly testifies about another thing. This also means that the evil one often does not know God's will in order to directly oppose it, but opposes it in general, in particular regarding God's commandments known also to him.
Matthew IV, 5 — 'εἰς τὴν ἁγίαν πόλιν' — 'eis ten hagian polin' - into the holy city (into Jerusalem)
. Where to.
Matthew IV, 8 — 'εἰς ὄρος ὑψηλὸν λίαν' — 'eis oros hypselon lian' - to an exceedingly high mountain; onto an exceedingly high mountain
. Where to.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/11012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/21012023.html
Of Saint Gregory, Bishop of Nyssa:
1 Corinthians XII, 9 — 'πίστις ἐν τῷ αὐτῷ πνεύματι' - 'pistis en to auto pneumati' - faith in the same Spirit; faith with the same Spirit
. The first variant has preference, because the second assigns to the Holy Spirit the role of a means of giving from God, whereas He is God. 'ἐν τῷ ἑνὶ πνεύματι' - 'en to heni pneumati' - in the one Spirit
. In Whom.
1 Corinthians XII, 7 — 'συμφέρον' — 'sympheron' - gathering together; profit
.
The Apostle Paul names and lists various gifts of the Holy Spirit to faithful Christians for the gathering together and profit
of the Church, of people.
Saint Gregory had many of these gifts, although not all. Predominantly it is understood that, except for Christ, no one has the entire fullness of the gifts of the Holy Spirit, but each faithful person receives these or those personally, as the Holy Spirit Himself desires.
Verse 11 in particular also testifies in favour of that the Holy Spirit is a Person, a Personality, a Hypostasis of the Divine nature, and not simply God's power, because He acts according to His will. It is important to emphasise the Self-subsistence of the Holy Spirit, Who as a Hypostasis Himself acts as He wishes. At the same time His actions in no way contradict the actions of the Father and the Son, such a possibility is not even mentioned — and this is also a bright testimony in favour of faith in the Most Holy Consubstantial and Undivided Trinity, because although the Spirit Himself desires, His desire — will — is the same as in the Father and the Son, it is one for the entire Trinity.
Also it is important to note certain chains in the actions of gathering together and profit
of the Church. Wisdom here precedes understanding, is divine wisdom, which can exceed human understanding, and instead human understanding is able to rise to God's wisdom — and these are both different, but such which have one another in view, gifts of the Holy Spirit. And what can be understood, can also be expressed and manifested in a certain way, which is also a consequence of the action of the Holy Spirit. And to someone is given the power of word, and to someone — the power of hearing and faith, and all these are gifts of the Holy Spirit.
Another chain is the powers of miracles, prophesying and faith. Prophesying can precede miracles, can go after or during them, and faith can also be understood both in those who work miracles and prophesy, and in those who become witnesses, and in those who do not see miracles, but continue to believe in prophecies.
Manifold are such connections, I have named only some well-known ones.
More about the reading from the Apostle see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/25012024.html
About the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19062023.html
Glory be to Thee, our God, glory be to Thee!