Читать книгу Scientific analysis of the biblical Epistles of the Apostles. Scientific line-by-line explanation of the Bible - Andrey Tikhomirov - Страница 9

Chapter 1

1 Paul, a servant of Jesus Christ, a called Apostle, chosen to the gospel of God, (The apostles (slaves of Jesus Christ, Christianity is created in a slave—owning society, necessarily references to «election» and «vocation», «the gospel of God» – the preaching of a new religion), that is, «messengers» were called in the first communities of the nascent Christian delegates, which were exchanged by individual Christian centers (from Greek. «apostello» – «I send»). They often prophesied ecstatically, speaking allegedly «through the mouth of God himself» or his messiah (God the son) Christ, as if they had seen him in their visions. Paul the «super-twelve» apostle is a Roman citizen from Tarsus (Cilicia, at that time a Roman province, Paul – paulus (Latin) – «small», according to one version he was short), the original name was Saul; by origin – a Jew, belonged to the tribe of Benjamin; by upbringing and religion – the Pharisee. His natural qualities and talent made him the head of the persecution of the apostles and their followers. He acted in this field with extraordinary diligence. One day a wonderful light from heaven struck him; the light was so strong and bright that he lost his sight (Acts 22:11). From that time on, Saul became a completely different person. Soon followed the return of his sight and the baptism of the Apostle Paul. Since that time, he has been zealously preaching the very Christian faith that he initially brutally persecuted. The scientific explanation of the «transformation of Saul into Paul», when the ardent persecutor of the apostles and their followers Saul was suddenly struck by a wonderful light from heaven, the light was so strong and bright that he lost his sight. From that time on, Saul became a completely different person. Soon followed by the return of his sight and the baptism of the Apostle Paul, he zealously preaches the very Christian faith that he had previously cruelly persecuted. The bright light may have been an explosion of ball lightning, which are very close to the lights of St. Elmo or corona discharges, Saul was an unwitting witness to this and his eyesight was temporarily damaged, as it happens when burned by ultraviolet rays, it is known that ball lightning consists of non-equilibrium plasma, as well as plasma clouds intensively emit ultraviolet rays. In Damascus, a certain Ananias cured Saul by laying on his hand, which is scientifically called the «placebo effect». The placebo effect is a belief in healing. It is used by all healers, shamans, priests. A large number of diseases, including cancer, are cured, except for incurable physical disabilities, by suggestion, if the patient believes in the healing power. Treatment takes place by the imposition of hands, conspiracies, appeal to herbs, trees, cheese-Earth, taxation of diseased organs with the same organs of sacrificial animals, and then their complete burning (Holocaust). Organ regeneration is also accelerated by the placebo effect).

2 which God had previously promised through His prophets, in the holy scriptures, («Divine» bundles).

3 about his Son, who was born from the seed of David according to the flesh («Divine» bundles).

4 And he was revealed to be the Son of God in power, according to the holy spirit, through the resurrection from the dead, about Jesus Christ our Lord, («Divine» bundles).

5 Through whom we received grace and apostleship, that in his name we might subdue all nations to the faith, (Grace —Greek. «charisma», lat. «grace», according to religious beliefs, is a special «divine power», allegedly sent down to man from above in order to overcome the sinfulness inherent in man and achieve salvation and eternal life in the other world).

6 Between which you, called by Jesus Christ, are also («Divine» bundles).

7 To all who are in Rome, beloved of God, called saints: grace to you and peace from God our father and the Lord Jesus Christ. («Divine» bundles).

8 First of all, I thank my God through Jesus Christ for all of you, that your faith is being proclaimed throughout the world. («Divine» bundles).

9 God is my witness, whom I serve with my spirit in the gospel of his Son, that I constantly remember you («Divine» bundles, personification of God).

10 always asking in my prayers that the will of God may someday help me to come to you, («Divine» bundles).

11 For I am very desirous to see you, in order to teach you a certain spiritual gift for your confirmation, («Divine» bundles).

12 that is, to be comforted with you by common faith, yours and mine. («Divine» bundles).

13 I do not want to leave you in ignorance, brethren, that I have repeatedly intended to come to you (but have met obstacles even up to now) in order to have some fruit with you, as with other nations. («Divine» bundles).

14 I owe both Greeks and barbarians, wise men and ignoramuses. (The Greeks are Greeks, and the word «barbarian» denotes a person who did not belong to either Jews or Greeks).

15 Now, as for me, I am ready to preach the gospel to you who are in Rome. (The need to «carry» the good news to the Romans).

16 For I am not ashamed of the gospel of Christ, because [it] is the power of God for salvation to everyone who believes, first, the Jew, [then] and the Greek. (Salvation is, according to religious beliefs, the highest «bliss» that is supposedly granted to a person by God when a person fulfills a number of religious conditions, mainly consisting in slavish obedience and obedience, which is beneficial to priests of any religion. In the first place – Jews, in the second – Greeks, Hellenes).

17 In him the truth of God is revealed from faith to faith, as it is written: The righteous will live by faith. (Belief in a non-existent god is very beneficial to the exploiting classes, so the «spiritual religious» government always «goes in an embrace» with the secular one in order to keep the masses «on a religious leash»).

18 For the wrath of God is revealed from heaven against all the wickedness and unrighteousness of men who suppress the truth by unrighteousness. (Churchmen of all stripes inspire their believers with all kinds of fears and misfortunes that will follow if believers cease to be believers. Here the churchmen are silent and do not say that everything in the world is according to the will of God, including: «every wickedness and unrighteousness of people who suppress the truth with unrighteousness»).

19 For what can be known about God is obvious to them, because God has revealed to them. («Divine» bundles).

20 For his invisible things, his eternal power and divinity, from the creation of the world through the contemplation of creatures are visible, so that they are unresponsive. («Divine» bundles).

21 But how, when they knew God, they did not glorify him as God, and did not thank him, but became vain in their thoughts, and their foolish heart was darkened; (They behaved «wrongly.» However, everything is according to the will of God!).

22 calling themselves wise, they went mad, (Criticism of «wrong» behavior).

23 and the glory of the incorruptible God was changed into an image like a corruptible man, and birds, and quadrupeds, and reptiles – (But all according to the will of God!).

24 This is why God gave them up to uncleanness in the lusts of their hearts, so that they defiled their own bodies. (The central idea of this message is justification. It tells about the sinfulness of all people who are mired in shameful passions and are unable to rise spiritually. This applies primarily to the pagans, who, having come to know God and his commandments, nevertheless gave themselves up to idolatry, therefore God rejected them from himself and betrayed them «in the lusts of their hearts to uncleanness.» Pagans – this word «sacred» writers sometimes denote those who do not believe in the true God, or in general all those who do not know and do not recognize his name. In some places of the Bible, this word means Christians not from Jews).

25 They replaced the truth of God with a lie, and worshipped and served the creature instead of the Creator, Who is blessed forever, amen. (Criticism of «wrong» behavior).

26 Therefore, God betrayed them to shameful passions: their women replaced their natural use with unnatural; (Criticism of «wrong» behavior).

27 similarly, men, abandoning the natural use of the female sex, were inflamed with lust for one another, men on men doing shame and receiving in themselves due retribution for their error. (Criticism of «wrong» behavior).

28 And as they did not care to have God in their minds, God gave them over to a perverse mind – to do lewdness, (Talion’s rule).

29 so that they are full of all unrighteousness, fornication, deceit, covetousness, malice, filled with envy, murder, strife, deceit, malice, (Criticism of «wrong» behavior).

30 slanderers, slanderers, God-haters, abusers, self-praisers, proud, inventive for evil, disobedient to parents, (Criticism of «wrong» behavior).

31 reckless, treacherous, unloving, irreconcilable, merciless. (Criticism of «wrong» behavior).

32 They know the righteous [judgment] It is God’s law that those who do such things are worthy of death; however, not only do they do them, but they also approve of those who do them. (Criticism of «wrong» behavior).

Chapter 2

1 Therefore, you are not blameless, every person who judges [another], because by the same judgment that you judge another, you condemn yourself, because judging [another], you do the same. (Talion’s rule).

2 But we know that truly there is a judgment of God on those who do such things. (The mention of the «judgment of God», which will evaluate everything «correctly», is an analogy with the human judgment).

3 Do you really think, man, that you will escape the judgment of God by condemning those who do such things and (yourself) doing the same? (The suggestion that it is impossible for a person to avoid the «judgment of God»).

4 Or do you neglect the riches of God’s goodness, meekness, and longsuffering, not understanding that God’s goodness leads you to repentance? («Divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

5 But, according to your stubbornness and unrepentant heart, you are gathering anger for yourself on the day of wrath and the revelation of righteous judgment from God, («Divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

6 Who will reward everyone according to his deeds: (The suggestion that it is impossible for a person to avoid the «judgment of God»).

7 those who seek glory, honor and immortality by perseverance in a good deed – eternal life; (Talion’s rule: if you behave as established by the priesthood, then, they say, you will live forever, behave badly, do not obey the priests, then, they say, God will punish you. This interpretation is beneficial to priests-priests of any religion).

8 but to those who persist and do not submit to the truth, but give themselves up to unrighteousness – rage and anger. (Talion’s rule: if you behave as established by the priesthood, then, they say, you will live forever, behave badly, do not obey the priests, then, they say, God will punish you. This interpretation is beneficial to priests-priests of any religion).

9 Sorrow and distress to every soul of a man who does evil, first, a Jew, [then] a Greek! (The Jew is in the first place, after all, «the chosen of Yahweh», the Greek-Greek is in the second, also the word «Greek» in this context means all non—Jews).

10 On the contrary, glory and honor and peace to everyone who does good, first to the Jew, and then to the Greek! (The Jew is in the first place, after all, the «chosen ones of Yahweh», the Greek Greek is in the second).

11 For there is no hypocrisy with God. (Personification of God, endowing the lord of God with human features. God has no face perception, that is, He does not single out a certain person, but this is not the case, see previous verses: 9—10).

12 Those who have sinned without the law will perish outside the law; and those who have sinned under the law will be condemned according to the law (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

13 (because not the listeners of the law are righteous before God, but the executors of the law will be justified, (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

14 for when the Gentiles, who have no law, by nature do what is lawful, then, having no law, they are their own law: (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

15 they show that the work of the law is written in their hearts, as evidenced by their conscience and their thoughts, now accusing, now justifying one another) (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

16 On the day when, according to my gospel, God will judge the secret affairs of men through Jesus Christ. (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

17 Behold, you are called a Jew, and you comfort yourself with the law, and you boast of God, (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view for Jews).

18 And you know [His] will, and you understand the best by learning from the law (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

19 And I am sure of myself that you are a guide for the blind, a light for those who are in darkness (Analogies, comparisons).

20 the teacher of the ignorant, the teacher of infants, who has a pattern of knowledge and truth in the law: (Analogies, comparisons).

21 How is it that when you teach another, you don’t teach yourself? (Analogies, comparisons).

22 When you preach not to steal, do you steal? saying, «Do not commit adultery,» are you committing adultery? abhoring idols, are you blaspheming? (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

23 Do you boast of the law, but by the transgression of the law do you dishonor God? (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

24 For for your sake, as it is written, the name of God is blasphemed among the Gentiles. (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

25 Circumcision is useful if you keep the law; but if you are a transgressor of the law, then your circumcision has become uncircumcision. (Reasoning about the «benefits» and «non-benefits» of circumcision).

26 Now, if an uncircumcised person observes the ordinances of the law, will not his uncircumcision be imputed to him as circumcision? (Reasoning about the «benefits» and «non-benefits» of circumcision).

27 And he who is uncircumcised by nature, who fulfills the law, will he not condemn you, a transgressor of the law in the Scriptures and circumcision? (Reasoning about the «benefits» and «non-benefits» of circumcision).

28 For he is not a Jew who is outwardly, nor is circumcision, which is outwardly in the flesh; (Reasoning about the «benefits» and «non-benefits» of circumcision).

29 but [that] A Jew who is inwardly [such], and [that] circumcision, [which] is in the heart, according to the spirit, [and] not according to the letter: his praise is not from people, but from God. (The need to cancel the fulfillment of the Mosaic Law for the emerging pagan Christians. As is known from Acts, this topic was the main source of controversy in the early Church and was discussed at the Apostolic Council in Jerusalem (Acts, Chapter 15). In the epistle to the Romans, the Apostle Paul gives detailed arguments in defense of the council’s decision on the non-necessity of observing the law for baptized pagans and discusses justification by faith, sin and the law).

Chapter 3

1 So what is the advantage [of being] A Jew, or what is the use of circumcision? (Jews have always observed the rite of circumcision with special care. By the time of the New Testament, circumcision became the main external difference between a Jew and a non-Jew, a kind of symbol of Judaism).

2 A great advantage in all respects, and above all, that the word of God is entrusted to them. (Especially (slav.) – especially, most, most of all).

3 For what then? if some were unfaithful, will their infidelity destroy God’s faithfulness? (Justification by «true» faith).

4 Nothing. God is faithful, but every man is a liar, as it is written: You are righteous in Your words and will prevail in Your judgment. (God is always right, man is always wrong).

5 But if our unrighteousness reveals the truth of God, what shall we say? Will God not be unjust when He expresses anger? (I speak according to human [reasoning]). (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).

6 Nothing. For [otherwise] how can God judge the world? (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).

7 For if the faithfulness of God is exalted by my unfaithfulness to the glory of God, why else should I be judged as a sinner? (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).

8 And shall we not do evil so that good may come out, as some slander us and say that we teach this way? Righteous is the judgment on such. (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).

9 So, what is it? do we have an advantage? Not at all. For we have already proved that both Jews and Greeks are all under sin (Paul «proved» that «everything is under sin»).

10 As it is written, there is not one righteous; (However, everything is according to the will of God!).

11 There is no one who understands; no one seeks God; (However, everything is according to the will of God!).

12 all have gone astray, every one is worthless; there is no one doing good, there is not one. (Everyone behaves «wrong»).

13 Their larynx is an open coffin; they deceive with their tongue; the poison of asps is on their lips. (Asp (Greek) – a poisonous snake).

14 Their mouths are full of slander and bitterness. (Everyone behaves «wrong»).

15 Their feet are quick to shed blood; (Everyone behaves «wrong»).

16 destruction and destruction are in their ways; (Everyone behaves «wrongly»).

17 they do not know the way of the world. (Everyone behaves «wrong»).

18 There is no fear of God before their eyes. (Everyone behaves «wrong»).

19 But we know that the law, if it says anything, speaks to those who are under the law, so that every mouth is blocked, and the whole world becomes guilty before God (Everyone behaves «wrong»).

20 For by the works of the law no flesh will be justified before him; for sin is known by the law. (The law of Moses is wrong).

21 But now, independently of the law, the truth of God has appeared, to which the law and the prophets testify («The truth of God, to which the law and the prophets testify» and acting «independently of the law» is only supposedly true!).

22 The truth of God is through faith in Jesus Christ in all and on all believers, for there is no difference, («The truth of God through faith in Jesus Christ in all and on all believers,» in other words, believe in Jesus Christ and all works! And everything, they say, will be great!).

23 because everyone has sinned and is deprived of the glory of God (Everyone behaves «wrong»).

24 Being justified freely, by his grace, by the atonement in Christ Jesus (Paul insists that faith alone is the atoning sacrifice of Jesus Christ and gives «justification freely, by his grace»).

25 Whom God offered as a sacrifice of propitiation in his Blood through faith, for the testimony of his righteousness in the forgiveness of sins committed before (The death of Jesus is understood in the New Testament as a redemptive sacrifice to God the father for the sins of all people).

26 In the [time] of God’s long-suffering, to the testimony of his righteousness at the present time, let it [appear] He is a righteous and justifying believer in Jesus. (Paul insists that faith alone is the atoning sacrifice of Jesus Christ and gives «justification freely, by His grace»).

27 Where is there something to boast about? destroyed. What law? [the law of] affairs? No, but by the law of faith. (Faith is suggestion and auto—suggestion).

28 For we recognize that a person is justified by faith, regardless of the works of the law. (Paul expounds the attitude of Christians to the laws of Moses. The essence of this statement is that «a person is justified not by the works of the law, but only by faith in Jesus Christ,» that is, the Law (Torah) is valid only until the «savior» comes).

29 Is the God of the Jews only, and not of the Gentiles? Of course, and pagans, (The assertion of monotheism).

30 For there is one God who will justify the circumcised by faith and the uncircumcised by faith. (Affirmation of monotheism).

31 So we destroy the law by faith? Nothing; but we affirm the law. (Faith in Jesus Christ establishes the law).

Chapter 4

1 What, say, did Abraham, our father, acquire according to the flesh? (References to the Old Testament history).

2 If Abraham is justified by works, he has praise, but not before God. (References to the Old Testament history).

3 For what does the Scripture say? Abraham believed God, and it was imputed to him as righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).

4 The reward of the doer is imputed not out of mercy, but out of duty. (References to the Old Testament history, reasoning about the «righteousness» of faith).

5 But to him who does not do, but believes in him who justifies the wicked, his faith is imputed to righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).

6 In the same way David calls a blessed person to whom God imputes righteousness regardless of deeds: (References to the Old Testament history, reasoning about the «righteousness» of faith).

7 Blessed are those whose iniquities are forgiven and whose sins are covered. (References to the Old Testament history, reasoning about the «righteousness» of faith).

8 Blessed is the man to whom the LORD does not impute sin. (References to the Old Testament history, reasoning about the «righteousness» of faith).

9 Does this beatitude refer to circumcision, or to uncircumcision? We say that faith was imputed to Abraham for righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).

10 When did you get imputed? after circumcision or before circumcision? Not after circumcision, but before circumcision. (References to the Old Testament history, reasoning about the «righteousness» of faith).

11 And he received the sign of circumcision, [as] the seal of righteousness through faith, which [he had] in uncircumcision, so that he became the father of all believers in uncircumcision, so that righteousness would be imputed to them also (Reasoning about circumcision, as «the seal of righteousness through faith»).

12 And by the father of the circumcised, not only those who have been circumcised, but also those who walk in the footsteps of our father Abraham’s faith, which he had in uncircumcision. (References to the Old Testament history, reasoning about the «righteousness» of faith). (Reasoning about circumcision as «the seal of righteousness through faith»).

13 For it is not by the law [granted] To Abraham, or his seed, the promise is to be the heir of the world, but by the righteousness of faith. (References to the Old Testament history, reasoning about the «righteousness» of faith).

14 If those who are established on the law are heirs, then faith is in vain, the promise is ineffective; (References to the Old Testament history, reasoning about the «righteousness» of faith).

15 for the law produces wrath, because where there is no law, there is no crime. (References to the Old Testament history, reasoning about the «righteousness» of faith).

16 So by faith, so that [it was] by mercy, so that the promise would be immutable for all, not only according to the law, but also according to the faith of the descendants of Abraham, who is the father of us all (References to the Old Testament history, reasoning about the «righteousness» of faith).

17 (as written: I have made you the father of many nations) before God, whom he believed, who gives life to the dead and calls the non-existent as existing. (References to the Old Testament history, reasoning about the «righteousness» of faith).

18 He, beyond hope, believed with hope, through which he became the father of many nations, according to what was said: «So your seed will be.» (References to the Old Testament history, reasoning about the «righteousness» of faith).

19 And, not having exhausted himself in faith, he did not think that his body, almost a hundred years old, was already dead, and the womb of Sarrin was dead; (References to the Old Testament history, reasoning about the «righteousness» of faith).

20 he did not waver in the promise of God by unbelief, but remained firm in faith, giving glory to God (References to the Old Testament history, reasoning about the «righteousness» of faith).

21 and being quite sure that he is also able to fulfill the promise. (References to the Old Testament history, reasoning about the «righteousness» of faith).

22 Therefore it was imputed to him for righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).

23 However, it is not in relation to him alone that it is written what was imputed to him (References to the Old Testament history, reasoning about the «righteousness» of faith).

24 but also in relation to us; it will also be imputed to us who believe in the One who raised Jesus Christ our Lord from the dead (References to the Old Testament history, reasoning about the «righteousness» of faith).

25 Who was betrayed for our sins and rose again for our justification. (References to the Old Testament history, reasoning about the «righteousness» of faith. The fallacy of all these «abstractions» lies in the fact that there was no resurrection, Jesus fell into a coma, Jesus was used by the priests of Zoroastrianism from Parthia to inspire the followers of Jesus with the need for war with Rome, and to seize Palestine behind the scenes).

Chapter 5

1 So, having been justified by faith, we have peace with God through our Lord Jesus Christ, (From Paul’s point of view, the proof of the «righteousness» of faith has been found).

2 Through whom, by faith, we have gained access to that grace in which we stand and glory in the hope of the glory of God. (Discourse on grace).

3 And not only this, but we also boast about tribulations, knowing that patience comes from tribulation (Reasoning about tribulations and patience).

4 from patience experience, from experience hope, (Reasoning about the experience of hope and patience).

5 But hope does not put us to shame, because the love of God has been poured into our hearts by the Holy Spirit given to us. («Divine» bundles).

6 For Christ, when we were still weak, died at a certain time for the wicked. («Divine» bundles).

7 For hardly anyone will die for the righteous; unless for the benefactor, maybe someone will decide to die. («Divine» bundles).

8 But God proves his love for us by the fact that Christ died for us when we were still sinners. («Divine» bundles).

9 Therefore, all the more now, being justified by his blood, let us be saved by him from wrath. («Divine» bundles).

10 For if, being enemies, we have been reconciled to God by the death of his Son, how much more, having been reconciled, will we be saved by his life. («Divine» bundles).

11 And this is not enough, but we also boast of God through our Lord Jesus Christ, through whom we have now received reconciliation. («Divine» bundles).

12 Therefore, as sin entered the world by one man, and death by sin, so death passed into all men, [because] in him all sinned. («Divine» bundles).

13 For before the law, sin was in the world; but sin is not imputed when there is no law. («Divine» bundles).

14 But death reigned from Adam to Moses and over those who did not sin, like the transgression of Adam, who is the image of the future. (References to the Old Testament history).

15 But the gift of grace is not as a crime. For if many have been put to death by the crime of one, then all the more the grace of God and the gift by the grace of one Man, Jesus Christ, abound for many. («Divine» bundles).

16 And the gift is not as [judgment] for one who has sinned; for judgment for one [crime] is to condemnation; but the gift of grace is to justification from many crimes. («Divine» bundles).

17 For if by the transgression of one death reigned through one, how much more will those who accept the abundance of grace and the gift of righteousness reign in life through the one Jesus Christ. («Divine» bundles).

18 Therefore, as by the transgression of one all men are condemned, so by the righteousness of one all men are justified to life. («Divine» bundles).

19 For as by the disobedience of one man many have become sinners, so by the obedience of one many will become righteous. («Divine» bundles).

20 But the law came after, and thus the crime multiplied. And when sin multiplied, grace («Divine» bundles) began to abound.

21 That as sin may reign unto death, so grace may reign through righteousness unto eternal life by Jesus Christ our Lord. («Divine» bundles).

Chapter 6

1 What shall we say? should we remain in sin so that grace may multiply? No way. (Paul’s discourses on sin).

2 We died to sin: how can we live in it? (Paul’s discourses on sin).

3 Don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? («Divine» bundles).

4 So we were buried with him by baptism into death, so that, as Christ rose from the dead by the glory of the Father, so we also walk in a renewed life. («Divine» bundles).

5 For if we are united with him by the likeness of his death, then we must also be united by the likeness of his resurrection («Divine» bundles).

6 knowing that our old man was crucified with him, so that the sinful body would be abolished, so that we would no longer be slaves to sin; («Divine» bundles).

7 for the deceased was freed from sin. («Divine» bundles).

8 But if we died with Christ, we believe that we will live with Him, («Divine» bundles).