Scientific analysis of the biblical Epistles of the Apostles. Scientific line-by-line explanation of the Bible

Scientific analysis of the biblical Epistles of the Apostles

Scientific line-by-line explanation of the Bible

Translator Andrey Tikhomirov

Editor Andrey Tikhomirov

© Andrey Tikhomirov, translation, 2022

ISBN 978-5-0059-1614-3

Created with Ridero smart publishing system

Conciliar Epistles of the Apostles

1. The Conciliar Epistle of the Holy Apostle James

Chapter 1

1 James, the servant of God and of the Lord Jesus Christ, to the twelve tribes who are scattered, rejoice. (The Apostle – from Greek. «the messenger.» If we call the epistles of the apostles the epistles of «messengers», then the religious mysticism is lost, just as if the angels are called their Greek counterparts «messengers», then the mysticism of religion is also lost, the terms acquire the ordinary meaning of ordinary people who are «used» by other people (priests-hypnotists) for their own benefit. Jacob admits that a slave, in the era of the slave-owning system, it was necessary to indicate his hierarchical affiliation, if a person said that he was a slave, then this meant his complete subordination to his master (he addressed his slave owner as «master» or «Lord»), if he was equal in his social position to the man who addressed him, then he called him «brother», to a woman «sister», even though he was not related to them. 12 tribes that are scattered (Greek: «diaspora») – the totality of Jews who settled since the Babylonian captivity of the VI century BC outside of Israel and Judea).

2 Receive with great joy, my brethren, when you fall into various temptations (The epistle expresses the idea of fighting various temptations).

3 knowing that the test of your faith produces patience; (The need to test faith through patience).

4 But patience must have a perfect effect, so that you will be perfect in all its fullness, without any defect. (The need to test faith through patience).

5 But if any of you lacks wisdom, let him ask of God, who gives to all simply and without reproach, and it will be given to him. (Everything, they say, is given from God).

6 But let him ask with faith, not doubting in the least, because the doubter is like a wave of the sea, lifted up and fluttered by the wind. (Analogies and comparisons).

7 Let not such a man think to receive anything from the Lord. (The idea of receiving anything from the lord of god is denied, it is only necessary to believe in God and fulfill the law of the priesthood).

8 A man with double thoughts is not firm in all his ways. (Condemnation of the twofold thought: I am something to God, and he is something to me).

9 Let a humiliated brother boast of his height, (Height is not something to boast about).

10 but the rich man will be humiliated by his humiliation, because he will pass away like a flower on the grass. (Wealth is not something to brag about).

11 The sun rises, the heat comes, and the heat dries up the grass, its color falls off, the beauty of its appearance disappears; so the rich also withers in his ways. (Analogies and comparisons).

12 Blessed is the man who endures temptation, because when he is tested, he will receive the crown of life that the LORD promised to those who love him. (Only the one who «endures temptation» will be happy, this is a test for him, for this, according to Talion’s rule, «he will receive the crown of life», the personification of the Lord God, who promises something for something).

13 In temptation, no one says: God tempts me; because God is not tempted by evil and does not tempt anyone Himself, (However, from the point of view of religion, this is not so, everything in the world is done by the will of God, including temptation).

14 but everyone is tempted, being carried away and deceived by his own lust; (Lust, naturally, takes place, but lust, from the point of view of religion, is also from God).

15 But lust, having conceived, begets sin, and sin done begets death. (This is also all by the will of God, from the point of view of religion).

16 Do not be deceived, my beloved brethren. (The author urges his brothers, that is, his equals, not to be deceived. However, this contradicts religious attitudes, people are deceived because God wanted it that way).

17 Every good gift and every perfect gift descends from above, from the Father of lights, who has no change and no shadow of change. (All according to the will of God, the «Father of Lights», from the point of view of religion).

18 When he was willing, he gave birth to us by the word of truth, so that we might be some of the firstfruits of his creatures. (All by the will of God, from the point of view of religion).

19 Therefore, my beloved brethren, let every man be quick to hear, slow to speak, slow to anger, (In a word, priests inspire favorable attitudes to them).

20 For the wrath of man does not create the righteousness of God. (Anger was not welcome).

21 Therefore, putting aside all uncleanness and the residue of wickedness, accept in meekness the implanted word that can save your souls. (In a word, priests inspire favorable attitudes to them, meek and God—fearing are the most profitable for manipulative priests, otherwise, they say, you will not save your souls).

22 But be doers of the word, and not hearers only, deceiving yourselves. (Installation for the execution of instructions).

23 For whoever listens to the word and does not do it is like a man looking at his natural features in a mirror: (Analogy with the image in the mirror).

24 he looked at himself, walked away and immediately forgot what he was like. (Analogy with the image in the mirror).

25 But whoever understands the perfect law, the law of freedom, and abides in it, being not a forgetful listener, but a doer of the work, will be blessed in his action. (Only the one who is a good performer is happy).

26 If any of you think that he is pious, and does not curb his tongue, but deceives his heart, his piety is empty. (Obedience, humility, non—malice is the ideal of a believer for manipulative priests).

27 Pure and immaculate piety before God and the Father is to look after orphans and widows in their sorrows and to keep oneself undefiled from the world. (To take a prize is to help the poor and the poor, to preserve oneself as an obedient tool in the hands of manipulative priests).

Chapter 2

1 My brethren! Have faith in Jesus Christ our Lord of glory, regardless of the faces. (Instilling faith in Jesus Christ «our Lord of glory»).

2 For if a man enters your assembly with a golden ring, in rich clothes, the poor will also enter in scanty clothes, (Analogies, comparisons, proverbs. Synagogue with Greek. «assembly, place of assembly» – in Judaism, a house of prayer in a community of believers. The word «synagogue» originally meant «leading to Sin», Sin or Nanna – in Sumero-Akkadian mythology, the god of the Moon. Nanna is a Sumerian deity, the son of Enlil and Ninlil, identified with the Semitic deity Sin. The central places of worship were in the city of Ur in the south of Mesopotamia and in the city of Harran in the north. Also known as the patron god of wisdom. He was depicted as an old man with a long blue beard, who crosses the night sky on his luminous boat. The army of evil spirits, with the help of Shamash (the Sun), Ishtar (Venus) and Adad (lightning), tried to eclipse him so that the light of Sin at night would not prevent them from carrying out their treacherous plans. But Marduk stood up for Sin, who managed to thwart the plot and preserve the silver light of this god. Being very old, Xing became the prototype of the sage god, and for the same reason he was credited with time management functions. According to some versions, Shamash and Ishtar are his children. Even Nusku (fire) is also his son. His wife is Ningal, «the great lady.» Compare: «Sanhedrin» – with Greek. «council», teacher – from Greek. slave, «child leader», in the later meaning of «educator»).

3 and you, looking at the one dressed in rich clothes, will say to him: it is good for you to sit here, but you will say to the poor: you stand there, or sit here at my feet – (Analogies, comparisons, parables).

4 then do you not overdo it in yourself and do you not become judges with evil thoughts? (Analogies, comparisons, parables).

5 Listen, my beloved brethren: Did not God choose the poor of the world to be rich by faith and heirs of the kingdom that he promised to those who love him? (Praising the poor, whom «God has chosen to be rich by faith and heirs of the kingdom that He promised to those who love Him?»).

6 But you have despised the poor. Are not the rich oppressing you, and are they not dragging you into the courts? (Despised – neglected, rich people are oppressors who attract the poor to the courts).

7 Do they not dishonor the good name by which you are called? (Condemnation of rich people).

8 If you fulfill the royal law, according to the Scripture: love your neighbor as yourself, you are doing well. (A reference to «Scripture», religious books written allegedly at the suggestion of God himself, that is, a priest-hypnotist, each religion has its own «Scriptures», in this case it means the Jewish «sacred books» – the Torah (the Pentateuch of Moses), the Tanakh, the Talmud, etc., preaching love for one’s neighbor).

9 But if you act with hypocrisy, you commit a sin, and you turn out to be criminals before the law. (Hypocrisy is pleasantness on the face, and «behind the soul» is deception).

10 Whoever observes the whole law and sins in one thing becomes guilty of everything. (Suggestion of guilt).

11 For the same one who said, «Do not commit adultery,» also said, «Do not kill; therefore, if you do not commit adultery, but kill, then you are also a transgressor of the law.» (Suggestion of guilt).

12 So speak and so act, as those who have to be judged according to the law of freedom. (Setting the legal and moral foundations of the emerging Christianity).

13 For judgment is without mercy to him who has not shown mercy; mercy is exalted above judgment. (Setting the legal and moral foundations of the emerging Christianity).

14 What is the use, my brethren, if someone says that he has faith, but has no works? can this faith save him? (Setting the legal and moral foundations of the emerging Christianity).

15 If a brother or sister is naked and does not have daily food, (Analogies, comparisons, parables).

16 but some of you will say to them, «Go in peace, be warmed and fed,» but will not give them what they need for the body: what good is it? (Analogies, comparisons, parables).

17 In the same way, faith, if it has no works, is dead by itself. (Analogies, comparisons, parables).

18 But someone will say, «You have faith, but I have works,» show me your faith without your works, and I will show you my faith from my works. (Analogies, comparisons, parables).

19 You believe that God is one: you do well; and the demons believe and tremble. (The statement of monotheism-monotheism. The word «demon» (evil spirit) is associated with «infuriate», «rabid», possibly with the Latin «beast» – animal, beast, in the ancient Egyptian religion, the devil is the god of fun and dancing).

20 But do you want to know, you unfounded person, that faith without works is dead? (Affirmation of the necessity not only of faith, but also of works).

21 Was it not by works that our father Abraham was justified in laying his son Isaac on the altar? (References to the Old Testament history).

22 Do you see that faith has contributed to his works, and by works faith has reached perfection? (Analogies, comparisons, parables).

23 And the word of the Scripture was fulfilled: «Abraham believed God, and it was imputed to him as righteousness, and he was called the friend of God.» (That is, if Abraham did not believe in God, that is, the backstage priest-hypnotist, then, according to Talion’s rule, he would not have been «called a friend of God», would have become an enemy of the backstage priest. That’s exactly what it is!).

24 Do you see that a man is justified by works, and not by faith alone? (Affirmation of the necessity not only of faith, but also of works).

25 Like Rahab, did the harlot not justify herself by works, accepting spies and sending them away by another way? (References to the Old Testament history).

26 For as the body without the spirit is dead, so faith without works is dead. (Affirmation of the necessity not only of faith, but also of works).

Chapter 3

1 My brethren! not many become teachers, knowing that we will be subjected to greater condemnation, (Initially, the emerging Christians were subjected to condemnation).

2 for we all sin a lot. He who does not sin in the word is a perfect man, able to restrain the whole body. (A person is sinful, the constant suggestion of guilt is beneficial to any priests in order to constantly «shear» the sinned «sheep»).

3 Behold, we put the bit in the mouth of the horses, so that they obey us, and we control their whole body. (Analogies, comparisons, parables).

4 Behold, and the ships, no matter how big they are and no matter how strong the winds are, with a small rudder they go where the pilot wants; (Analogies, comparisons, parables).

5 so the tongue is a small member, but it does a lot. Look, a small fire ignites a lot of substance! (Analogies, comparisons, parables).

6 And the tongue is fire, the embellishment of unrighteousness; the tongue is in such a position between our members that it defiles the whole body and inflames the circle of life, being inflamed by Hell itself. (Gehenna (Hebrew: «Gay-Hinnom», that is, the valley of Hinnom or the valley) is a valley south of Jerusalem (Nav 15:8), in which idolatrous Jews burned their children in honor of the idol of Moloch (4 Kings 23:10). In the New Testament, the use of the word «gehenna» is an allegorical designation of hell).

7 For every nature of beasts and birds, reptiles and sea animals is tamed and tamed by human nature (Analogies, comparisons, parables).

8 and none of the people can tame the tongue: it is an unstoppable evil; it is filled with deadly poison. (Analogies, comparisons, parables).

9 With them we bless God and the Father, and with them we curse men created in the likeness of God. (People pronounce all the sounds of speech by exhaling air. The vocal cords located in the larynx can be brought closer and strained, then they will vibrate under the pressure of exhaled air; as a result of this vibration, a «voice» is obtained. If the exhaled air does not meet any barrier in the oral cavity, sounds called vowels are obtained. The tongue is an anatomical organ, it does not speak, but a person «speaks» with the help of exhaled air through the larynx).

10 From the same mouth comes a blessing and a curse: it should not be so, my brethren. (Mouth-mouth also «speak», they are used for exhaled air, which translates articulate speech. The oral cavity is a kind of resonator, the size and shape of which can be changed with the help of the tongue and lips. By changing the position of the tongue and lips, a variety of vowel sounds is achieved. The sound acquires a different character if an obstacle is created to the exhaled air in the oral cavity, for example, when the lips are closed. Sounds, when uttering which exhaled air creates one or another barrier in the oral cavity, are called consonants. Consonants pronounced with a voice are called sonorous, without a voice – deaf).

11 Does sweet and bitter [water] flow from the same orifice of the spring? (Analogies, comparisons, parables).

12 My brethren, the fig tree cannot bring olives or the vine figs. Also, one source cannot pour out salty and sweet water. (Analogies, comparisons, parables).

13 Whether any of you is wise and reasonable, prove it in fact by good behavior with wise meekness. (Analogies, comparisons, parables).

14 But if you have bitter envy and quarrel in your heart, then do not boast and do not lie to the truth. (Analogies, comparisons, parables).

15 This is not wisdom descending from above, but earthly, spiritual, demonic, (Analogies, comparisons, parables).

16 for where there is envy and quarrel, there is disorder and all evil. (Analogies, comparisons, parables).

17 But the wisdom that comes from above is first pure, then peaceful, humble, obedient, full of mercy and good fruits, impartial and not hypocritical. (Analogies, comparisons, parables).

18 But the fruit of righteousness in the world is sown by those who keep the world. (Analogies, comparisons, parables).

Chapter 4

1 Where did you get the enmity and strife? is it not from here, from your desires that are at war in your members? (A question with the statement that all strife and enmity arise «from your desires, which are at war in your members»).

2 You desire, and you do not have; you kill and envy, and you cannot achieve; you quarrel and quarrel, and you do not have, because you do not ask. (Setting the legal and moral foundations of the emerging Christianity).

3 Ask, and you do not receive, because you do not ask for good, but to use it for your desires. (Setting the legal and moral foundations of the emerging Christianity).

4 Adulterers and adulterers! Don’t you know that friendship with the world is enmity against God? So, whoever wants to be a friend of the world becomes an enemy of God. (Condemnation of adultery).

5 Or do you think that the Scripture speaks in vain: «does the spirit that lives in us love us to jealousy?» (References to Scripture, the generalized name of Jewish books).

6 But grace gives the greater; therefore it is said: God resists the proud, but gives grace to the humble. (The meek and obedient are beneficial to any priests of any religion).

7 Therefore submit yourselves to God; resist the devil, and he will flee from you. (The word «devil» goes back to the ancient Greek «diabolos» – slanderer. The word is formed from the preposition «dia» – there and the verb «ballo» – I throw. It should be understood something like this: spread the rumor, that is, slander, blacken).

8 Draw near to God, and he will draw near to you; cleanse your hands, sinners, correct your hearts, double-minded. (Suggestion of guilt).

9 Lament, weep, and weep; let your laughter turn into weeping, and joy into sorrow. (Suggestion of guilt).

10 Humble yourselves before the LORD, and he will exalt you. (The meek and obedient are beneficial to any priests of any religion).

11 Do not slander one another, brethren: whoever curses his brother or judges his brother, the law curses him and judges the law; but if you judge the law, then you are not the executor of the law, but the judge. (The suggestion of the need to comply with the law).

12 There is one lawgiver and judge, who can save and destroy; and who are you, who judge another? (Only God is the chief judge in the world).

13 Now listen to you who say, «Today or tomorrow we will go to such and such a city, and we will live there for one year, and we will trade and make a profit»; (Condemnation of merchants who make a profit).

14 you who do not know what will happen tomorrow: for what is your life? steam that appears for a short time, and then disappears. (Analogies, comparisons, parables).

15 Instead of saying to you, «If it pleases the Lord and we live, we will do this or that,» (Analogies, comparisons, parables).

16 you, because of your arrogance, are vain: all such vanity is evil. (Condemnation of vanity).

17 Therefore, whoever understands to do good and does not do it, it is a sin for him. (Suggestion of guilt).

Chapter 5

1 Listen, you rich ones: weep and weep for your troubles that come upon you. (Suggestion of guilt).

2 Your wealth is rotten, and your clothes are moth-eaten. (Analogies, comparisons, parables).

3 Your gold and silver are rusted, and their rust will be a testimony against you and will eat your flesh like fire: you have gathered treasure for yourselves for the last days. (Analogies, comparisons, parables).

4 Behold, the wages withheld by you from the laborers who have reaped your fields are crying out, and the cries of the reapers have come to the ears of the LORD of hosts. (The Lord of Hosts – Yahweh, Sabaoth – (from Hebrew. cebabot – militant) – and Judaism is one of the epithets of the god Yahweh).

5 You have been luxuriating on earth and enjoying yourselves; you have filled your hearts as if for the day of the slaughter. (The «chosen ones» behaved «incorrectly»).

6 You condemned and killed the righteous man; he did not resist you. (The «chosen ones» behaved «incorrectly»).

7 Therefore, brethren, be patient until the coming of the LORD. Behold, the farmer waits for the precious fruit from the earth and endures for him for a long time until he receives early and late rain. (A call for long-suffering «until the coming of the Lord.» Analogies, comparisons, parables).

8 Be patient, too, and strengthen your hearts, because the coming of the LORD is coming. (A call to long-suffering, «the coming of the Lord is coming.» So far, no «coming» has been observed!).

9 Do not complain, brethren, against one another, lest you be condemned: behold, the judge is standing at the door. (Condemnation by groans and complaints, allegedly «The Judge is at the door»).

10 Take, my brethren, as an example of long-suffering and long-suffering, the prophets who spoke in the name of the LORD. (The prophets are given as examples).

11 Behold, we please those who have endured. You have heard about Job’s patience and have seen the end from the Lord, for the Lord is very merciful and compassionate. (God acts according to Talion’s rule: you are for me, I am for you).

12 But first of all, my brethren, swear neither by heaven nor by earth, nor by any other oath, but let it be with you, «Yes, yes,» and «no, no,» so that you do not fall under condemnation. (Oaths are forbidden, it is necessary to answer clearly: «yes, yes» and «no, no», otherwise you will be condemned).

13 If any of you suffer, let him pray. If anyone is cheerful, let him sing psalms. (In the case when someone suffers because of evil, then pray and sing psalms).

14 If any of you is sick, let him call the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. (Presbyter (Greek) – letters, elder; leader of the community of the first Christians. In the Apostolic Church, both presbyters and bishops were sometimes called that, without strict distinction. The apostles themselves were called presbyters, or elders. Oil is olive oil; in ancient times it was used not only for food, but also for cosmetic and medicinal purposes, in sacred rites of anointing).

15 And the prayer of faith will heal the sick, and the LORD will raise him up; and if he has committed sins, they will be forgiven him. (Prayer is an appeal to God or to other supernatural forces (in modern terms, auto-training, auto-suggestion). It goes back to «pray», and then to «pray». In other languages, the same root expressed a similar meaning. For example, in the language of the Hittites, a people who lived in Asia Minor in the III- II millennium BC, the word «maltai» meant «to ask». The German «melden» is also related. Today its meaning is to report, and in Old German it was used in the meanings: to name, indicate, notify. Compare the Russian verb «to pray» in the meaning of «to ask», «to pray» – to ask yourself, i.e. to be complacent, to inspire yourself with something, bolg. «praying» – «to ask»).

16 Confess your transgressions to one another and pray for one another to be healed: the intense prayer of the righteous can do much. (Suggestion of the need for confession and prayer).

17 Elijah was a man like us, and he prayed with prayer that it would not rain: and it did not rain on the earth for three years and six months. (Link to the Old Testament history).

18 And he prayed again: and heaven gave rain, and the earth brought forth her fruit. (Hypersensitive psychic shamans had a premonition of the approach of thunderstorms and rains).

19 Brethren! if any of you deviate from the truth, and who converts him, (The need for «re-education» of sinners).

20 Let him know that he who converts a sinner from his false way will save his soul from death and will cover a multitude of sins. (The need to «re-educate» sinners. James, the brother of the Lord – one of the brothers of Jesus Christ; later became a representative of the Jerusalem Church (Mt 13.55; Acts 12.17). Tradition attributes the message of Judas to the brother of the apostle James. However, it is obvious that the author is an unknown Jewish Christian who, using the name of the apostle, created a message in defense of the faith. This epistle is entirely devoted to practical and moral issues, more than other texts it looks like the Sermon on the Mount, and in style it resembles the Old Testament book of Proverbs. The message is written in exquisite Greek. According to the content and form of the work, it can be assumed that it was created at the end of the first or at the beginning of the second century by an educated Christian Jew who wished to express his ideas about morality in writing. This epistle was included in the canon only at the beginning of the fifth century. Luther called the epistle of James a «straw epistle» and did not include it in the Protestant Bible).