300Questioning Paul

Devil’s Advocate

…Plague of Death

 

9

Harpayesomeoa | Snatched Away

 

Being Caught…

The longer the sentence, the more challenging it can be to comprehend. That is especially true with Paul. So, as we begin our review of the sixth chapter of his rebuttal to the Galatians, consider this rendition of his pronouncement as it was rendered in the Nestle-Aland 27^th Edition McReynolds Interlinear: “Brothers if also might be taken before man in some trespass you the spiritual ones put in order the such in spirit of gentleness looking carefully yourself not also you might be pressured.” It is almost as if Paul selected twenty-three words and strung them together like a puzzle to tantalize his fellow Gnostics.

While I am not exactly sure what this is supposed to mean, I know that it does not contribute to knowing Yahowah or to engaging in His Covenant. Therefore, the following exercise in linguistics may be for naught...

“And also (kai) brothers (adelphos), if (ean) a man (anthropos) may have previously detected or caught (prolambano – might have previously held) someone (tini) in (en) a false step (paraptomati – a slip up, misdeed, or deviation, trespass or transgression), you all (umeis), as the spiritual ones (oi pneumatikoi – the ones who bear and bring forth the spirit), must be prepared to completely restore (katartizo – you are commanded to make and render wholly mended; from “kata – according to” and “artios – perfectly fit”) that one (ton) such as this 301(toioutos) with (en – in) a meek and gentle (prautes – humble) spirit (ΠΝΙ / pneumati – Divine Placeholder for the Ruwach (however, since Sha’uwl’s spirit bears no resemblance to the Set-Apart Spirit, the lowercase is appropriate)), carefully observing (skopeo – focusing on, closely watching, being concerned, and thinking about) yourself (seauton), so then (kai) you, yourself, may submit and be tempted (ou peirazo – you, yourself, may or may not be tested or trapped having tried to catch a mistake).” (Galatians 6:1)

Ever the paranoid hypocrite, this seems to suggest that Paul knew he had been caught lying to the Galatians. And yet unlike his response to Shim’own Kephas, he wanted those he deliberately deceived to cut him a break. However, since he had told them that he cannot lie, he couched his message in a generic instruction, one that everyone in his original audience would have seen right through.

There are so many things wrong with Sha’uwl’s proclamation, with an eye to exposing errant Christian theology, let’s tackle these statements one word at a time. The problems begin with “prolambano – may have previously detected or caught.” This is very similar to the Qur’an asking Muslim children to spy on their parents and turn them into the authorities if they suspect them of rejecting any of Muhammad’s commands. It was how ordinary people in Stalin’s Russia and Hitler’s Germany were controlled. This was the spirit behind the Salem Witch Trials in America. And it is how professors, politicians, priests, preachers, and media spokespeople are compelled to walk a conforming path today because it is the operating mechanism behind Political Correctness.

This is also the spirit behind totalitarian regimes: “We are watching you, and if you step out of line (remember “stoichomen – march in a conforming line following the leader), we will send you off to be reprogrammed.” It is why the National Security Agency is spying on the phone 302calls and internet clicks of ordinary Americans.

Moving from the Gestapo to the “paraptomati – false step,” we discover that in the Pauline Faith “deviations” from Pauline Doctrine would not be tolerated. No one will be allowed to “slip away or turn aside from the path” which has been articulated by the self-proclaimed messenger of God. It is especially telling that paraptomati is a compound of para, meaning “from,” and pipto, “to descend, being thrust down, prostrating oneself.” Paul is establishing a religion, which like this letter, will not tolerate a rival, nor any challenge to his authority or instructions. All those who rebel and offer dissenting views must be caught and thoroughly dealt with. Welcome to the impetus behind the Inquisition.

By the way, Yahowsha’ encouraged us to carefully examine the rhetoric and platitudes of religious and political leaders, but not ordinary people. And his standard for this review was anything that deviated from Yahowah’s instructions in the Torah and Prophets. As a result, if we were to follow Yahowsha’s advice and example, we would all be holding Sha’uwl accountable for his deliberate deviations from the Word of God.

Prior to examining this passage, I had wondered how “pneumatikoi – being spiritual and acting spiritually” became synonymous with the Christian religion. But now I realize, as do you, that the concept was sponsored by Sha’uwl. And unfortunately, like faith and belief, it has given rise to a host of erroneous concepts and errant behaviors.

God never asks anyone “to be spiritual,” because the most active “spirit” on this planet is Satan’s. Instead, the standard that God wants us to observe is the Towrah and learn from it so that we are right when it comes to the things of God.

Christians demonstrate what it means to “act spiritual” 303when they wave their arms in the air at praise services, and when they point to the heavens after achieving some success in an athletic event. Spirituality is on display when someone, ignorant of the purpose of freewill, says “God has a plan for your life,” or says “it was all part of God’s plan,” in an ill-advised attempt to blame their misfortune on God, suggesting that their failures were His will. Spirituality is manifest again at funerals when someone claims that a deceased friend was called home. Worse, Christians think that they are demonstrating their spirituality when they insist others do what “Jesus Christ,” did, not recognizing that the Christian caricature they worship was crafted by Paul, and thus is unrelated to God.

Also interesting in this regard, this is one of the few Greek passages where a form of pneuma was actually written out, as opposed to being represented by a Divine placeholder for Ruwach’s (as it is the second time in this sentence). The only thing which distinguishes pneumatikoi from pneuma is the tikoi suffix. Tikto means “to bring forth, to bear, and to produce.” It is used in the context of “a woman giving birth.”

If it were not for the fact that “katartizo – you must be prepared to completely restore” was written in the second person plural as katartisete, then it would have been a worthy instruction. But this is not our job. It is the Qodesh | Set-Apart Ruwach’s | Spirit’s responsibility to “repair and renew” our souls, “making us totally complete and entirely sound.” Worse, katartisete was written as an active imperative, and thus as a “command” or “commandment” that the subject of this order must perform at the insistence of Paul.

Both times we have encountered prautes, I have translated it in accord with the primary definitions found in most every lexicon: gentile, meek, and timid. And that is because the favored meanings, while wildly hypocritical, fit Paul’s presentation of Gnostic attributes. However, the 304secondary connotation is “consideration.” Therefore, “prautes – an appropriate and considered response” is what Questioning Paul was written to inspire. You have been encouraged to “carefully evaluate the evidence and then respond appropriately.”

With regard to prautes, Aristotle said that the word stood in the middle between getting angry without reason and not getting angry at all. Prautes describes a “measured and considered reaction which is suitable to the circumstance.” It is not passivity or aggression, but instead the “fitting reply based upon adequate knowledge and proper understanding.”

Prautes is most often rendered “meekness or humility” but the word does not suggest weakness, being impotent, or being lowly or impoverished, because all of that misses the point. Prautes is the courage and character to do what is right regardless of the consequence. It was used by Yahowsha’ in the Sermon on the Mount to describe those who understand the appropriateness of relying upon Yahowah as opposed to themselves. Therefore, prautes is not about meekness as we use that word, but instead about understanding the human condition relative to Yahowah’s Word, and then engaging appropriately.

The merit of prautes is that it encourages us to consider the evidence thoughtfully before we respond. It is an “informed and rational reply.” So, now that you know that Sha’uwl’s message is the antithesis of Yahowah’s, who are you going to trust?

The key, of course, to making the right decision is “focus.” We must “skopeo – carefully observe, be concerned and think about,” Yahowah’s Word. But unfortunately, Paul told Christians to “skopeo seauton – focus upon, carefully observe, and think about yourself.”

The reason Sha’uwl wants Christians to be self-aware, guarded, and circumspect is so that “ou peirazo – you, 305yourself, may not be trapped by trying to catch a mistake” another has made. His message, therefore, cuts both ways. He wants his spies to toe the line he has drawn, so that they “aren’t tempted” to reject his dogma. And he is equally insistent that they do not “test his instructions so as to ascertain the truth” for themselves.

Peirazo is from peira, “to conduct a trial.” But it also means “to know by way of personal experience.” It is often translated “to put to the test,” “to examine,” or “to prove.” But keep in mind; while these concepts are appropriate when it comes to evaluating a message or messenger, peirazo written in the second person singular, “you,” was coupled with “ou – yourself” in this text which negated these things.

Without the clutter of the Greek, and without excessive amplification, the opening verse of the sixth chapter reads:

“And also brothers, if a man may have previously detected or caught someone in a false step, you all, the spiritual ones, must thoroughly prepare and completely restore the one such as this with a meek and gentle spirit, carefully observing yourself so then you, yourself, may submit and be tempted, having tried to catch a mistake.” (Galatians 6:1)

In the Latin Vulgate, Jerome blazed the trail all others have followed: “Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted.” Based upon this interpretation, the King James Bible, as a translation of the Latin, and not the Greek, reads: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.”

Moving into the more modern translations, the literal New American Standard Bible scribed: “Brethren, even if 306anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.”

In spite of the fact that there is no reference to “sisters,” “believers” or “godly” in the entire epistle, much less in this verse, the New Living Translation authored: “Dear brothers and sisters, if another believer is overcome by some sin, you who are godly should gently and humbly help that person back onto the right path. And be careful not to fall into the same temptation yourself.” In other words, adhere to church doctrine and don’t you dare think for yourself.

After that romp into the realm of religion, we encounter this pearl of fluidity. In it, Paul introduces yet a third “Towrah.” We had Sarah’s promised liberation from the Towrah, Hagar’s enslavement to the Towrah, and now the Towrah of Christou. And yet, like Yahowah and His Covenant, there is only one Towrah. But beyond a Trinity of Torahs, the preamble to the myth may be even worse than its conclusion.

“For one another (allelon), the (ta) weighty burdens (baros – hardships, heaviness, and oppressive sufferings) you carry, remove, and endure (bastazo – you undergo, bear, and take away) and (kai) thus in this way (houto) you all complete (anapleroo – provide, fulfill, enable, supply, replace, and obey; from “ana – in the midst” and “pleroo – make full, complete, furnish, and supply”) the (ton) Towrah (nomon) of the (tou) Christou (ΧΥ / Christou).” (Galatians 6:2)

Yahowsha’ and the Towrah are one – wholly inseparable. The former cannot be known, appreciated, understood, or capitalized upon without the latter. Yahowsha’ is the corporeal manifestation of the Word of God: the Word made flesh. But since Paul has condemned the Torah transcribed by Moseh on Mount Sinai, it is 307obvious that his mythical “Torah of Christou” is an imaginary replacement crafted to fit his Faith.

And speaking of fantasies, the notion that ordinary people “complete and fulfill” the Torah is only possible in Paul’s religious realm. But in the world Yahowah created, He alone fulfills and completes His Word – and He does it His Way and on His schedule.

No man “bastazo – endures or carries, removes or bears” the “baros – burdens” of others. We cannot remove our own burdens, much less someone else’s. This is God’s job. He alone is qualified. And this makes every aspect of Paul’s instruction fraudulent. Frankly, since Yahowsha’ and Yahowah endured pain and separation beyond imagination to fulfill the Towrah on Passover and UnYeasted Bread explicitly to remove and bear our burdens, Paul asking others to perform this same job is presumptuous and insulting.

It is telling to note that rabbis like Sha’uwl were told to avoid reading Yasha’yah / Isaiah 53, so Sha’uwl would never have considered its message while studying to be a Pharisee. And yet it affirms the Passover Lamb’s role in our immortality and Yahowah’s in our redemption. Please consider:

“Surely our sickness and maladies he, himself, lifted from us, accepted, and bore (nasa’ – lifted up, sustained and carried away), and our pain (mak’ob – physical suffering and emotional anguish) he carried away (sabal – sustained the load, dragging our burden away).” (Yasha’yah / Isaiah 53:4)

“All of us like sheep have gone astray (ta’ah – erred by wandering away, deceiving ourselves or having been misled). Mankind has turned to his own way. But Yahowah has caused the guilt and punishment (‘aown | ‘awon – the liability, perversity, depravity, and the consequence of twisting and distorting) of us all to fall on 308him (paga’ – to encounter him for him to make intercession).” (Yasha’yah / Isaiah 53:6)

Then Yahowah speaks of His soul enduring She’owl on our behalf on the Invitation to be Called Out and Meet of UnYeasted Bread…

“When, as a concession, He shall render His Soul as a guilt offering (‘asham – to be declared guilty, offensive, and desolate, suffering the punishment) for sin… He will be numbered with those who rebel, Himself lifting up and bearing (nasa’ – taking and carrying away) the crimes and penalties of many. And He will intercede for those who are in rebellion. Shout for joy.” (Yasha’yah / Salvation and Freedom are from Yah / Isaiah 53:10-12, 54:1)

The contrast between Yahowah’s Word and Paul’s drivel is monumental. It is the difference between God and man. So why is it that billions believe Sha’uwl?

The Nestle-Aland McReynolds Interlinear published: “Of one another the burdens bear and thusly you will fill up the law of the Christ.” It is what Jerome wrote in the Vulgate as well: “Bear ye one another’s burdens: and so you shall fulfill the law of Christ.” So, we should not be surprised to see this repeated in the KJV: “Bear ye one another’s burdens, and so fulfill the law of Christ.” I don’t think so.

Recognizing the hubris and pain associated with even pretending to do what Yahowsha’ had done, the NLT arbitrarily changed “complete” to “obey.” “Share each other’s burdens, and in this way obey the law of Christ.” But that would require observing the Torah.

Having digressed from utter nonsense to utterly wrong over the course of two sentences, let’s approach the third with a touch of skepticism. Therefore, in our quest for accuracy, please note that we find “eiper – since if / if 309indeed” in Papyrus 46 in place of the Nestle-Aland’s “ei gar – because if,” at the beginning of the next sentence.

“Since if (eiper – if indeed or if after all) someone (tis) supposes and presumes (dokei – is of the opinion or is reputed) to be (einai) somebody (ti) he is (on) nothing (meden). He deceives (phrenapatao) himself (eauton).” (Galatians 6:3)

Paul should have worn this as a sign around his neck – and perhaps written it on his mirror. He claimed to be God’s exclusive apostle to the world, deceiving all who believed him.

Sha’uwl wrote this for the same reason that he used dokei previously in this letter, besmirching the authority Yahowsha’ vested in the Disciples Shim’own, Ya’aqob, and Yahowchanan. He viewed those whom Yahowsha’ chose and trained as rivals and as a threat.

This statement further indicts Sha’uwl. It affirms that he was fully aware of the derogatory implications of “dokei – supposes and presumes” when he wielded it against the disciples in order to demean their status. So, since Sha’uwl seems to know what the word meant here, he knew what it meant there.

Remember Galatians 2:9: “And having recognized and become familiar with the Charis of the one having been given to me, Ya’aqob, Kephas, and also Yahowchanan, the ones presently presumed and supposed (dokei – of the opinion and imagined) to be leaders, the right place of honor and authority they granted to me, and to Barnabas fellowship as a result. We to the nations and ethnicities, but they to the circumcision.” Therefore, those who would cut Paul a break there, cannot use the word correctly here without foregoing their integrity.

As for the established translations, we find this in the 310NAMI: “If for thinks some to be some nothing being he deceives mind himself.” From this, Jerome wrote: “For if any man think himself to be some thing, whereas he is nothing, he deceiveth himself.” Once again demonstrating that the KJV was a translation of the Latin Vulgate, not the Greek text, we find: “For if a man think himself to be something, when he is nothing, he deceiveth himself.” Writing their own bible, the NLT scribed: “If you think you are too important to help someone, you are only fooling yourself. You are not that important.”

After incriminating himself, the Father of Lies boasts:

“But (de) the (to) work (ergon – deeds, assigned tasks, accomplishments, and performances) of himself (heauton) he must examine (dokimazo – he is commanded to scrutinize and demonstrate worthy, proving meritorious (present active imperative third person singular)) [each (ekastos – every) omitted from P46], and (kai) then (tote) to (eis – into) himself (auton) alone (monos – to the exclusion of all others) he (to) boasts and brags (kauchema – justification for pride and praise, exaltation and glory). That person will possess and hold (echo – will have and experience (future active indicative third person singular)) [and (kai) omitted in P46] not (ouk) to (eis) the (ton) other (heteron – another).” (Galatians 6:4)

Playing with the pieces of the same puzzle, the NAMI assembled: “The but work of himself let approve each and then in himself alone the brag he will have and not in the other.” The LV proposed: “But let everyone prove his own work: and so he shall have glory in himself only and not in another.” Parroting Jerome, the KJV said: “But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.”

Smoothed out and streamlined a bit, my interpretation of Paul’s previous statements is quite similar to the translations, even though we would view the implications 311very differently:

“And also brothers, if a man may have previously detected or caught someone in a false step, you all, the spiritual ones, must thoroughly prepare and completely restore the one such as this with a meek and gentle spirit, carefully observing yourself so then you, yourself, may submit and be tempted, having tried to catch a mistake.” (Galatians 6:1)

For one another, the weighty burdens you carry, remove, and endure and thus in this way you all complete the Towrah of the Christou. (Galatians 6:2)

Indeed, if someone supposes and presumes to be somebody, he is nothing. He deceives himself. (Galatians 6:3)

But the performances and accomplishments of himself, he must examine and prove meritorious, and then to himself, alone, at the exclusion of others, he can boast and brag, having the justification for pride and praise, and not for any other.” (Galatians 6:4)

If this is what Paul meant to say, and it probably is, then we have to question his mental stability. It is yet another moronic attempt to negate the Towrah, this time by claiming believers complete the Towrah by removing burdens, divesting them of the benefit of Matsah.

The last two statements are then at cross purposes with each other. One says that if someone presumes that they are important, then they are deceiving themselves. But then he says that we should examine everything we have done so that we can boast and glorify ourselves.

Beyond the duplicity, there is an additional problem. We should not be boasting about what we have done. What we do on behalf of God should never be about us, especially to the exclusion of others. Our words and deeds should be focused on encouraging people to consider 312Yahowah’s words and deeds.

And yet, knowing Paul, the first of these four statements was designed to indemnify himself and impugn his rivals, especially Yahowsha’s disciples. And the second was postured to annul Yahowah’s Towrah and Yahowsha’s sacrifice.

This would leave Paul alone. So, he is trying to justify boasting, claiming that if you consider the scope of his work that he is worthy of exultation.

Recognizing this problem, the NLT simply changed the text to keep Paul from looking like an egomaniacal lunatic who had just contradicted himself. “Pay careful attention to your own work, for then you will get the satisfaction of a job well done, and you won’t need to compare yourself to anyone else.”

Speaking of hallucinogenic schizophrenia, after telling his audience that they should remove and bear other people’s burdens, as if they, themselves, were fulfilling the Towrah, Sha’uwl says that everyone will carry their own load. Some would call that an internal or self-contradiction.

“For (gar – because then) each and every one (ekastos), their (to) own individual and distinct (idion – unique and separate, belonging to oneself) burden (phortion – load, cargo, and obligations) they will carry and bear (bastazo – will accept, undergo, endure, and remove).” (Galatians 6:5)

In the real world, Yahowah has already removed the burdens of all those who have engaged in His Covenant. But to know that, you would have to read His Towrah.

Beyond the fact that Paul has contradicted himself regarding a command he has just issued, and beyond the realization this negates Yahowah’s fulfillment of UnYeasted Bread, bastazo was rendered in the future tense and the indicative mood (making it a reality from the 313writer’s perspective). That means that Paul is saying that they “will actually continue to bear and endure” their “burdens” into the future. In other words: there will not be any forgiveness. And unfortunately, for those who believe Paul, he finally got something right.

These translations are an accurate reflection of Sha’uwl’s errors. NAMI: “Each for the own pack will bear.” LV: “For every one shall bear his own burden.” KJV: “For every man shall bear his own burden.”

But in league with those who benefit financially from Christianity, and therefore willingly alter the words which were written in Galatians to make Paul appear credible, the New Living Translation perpetuates the deception that Sha’uwl was inspired by God. As coconspirators, they published a text that they knew was not accurate: “For we are each responsible for our own conduct.” There is no possible way the Greek scholars responsible for translating Galatians thought that “phortion – burden” meant “responsible,” or that “bastazo – carry” meant “conduct.” This is fraud, a knowing and willful deception, perpetrated for money. It is criminal.

No matter how one slices and dices these words, written as a command, this next statement is a problem, especially in this context.

“But (de) one must share, because you are being ordered to participate in association with others, to support (koinoneito – everyone is commanded to join together as partners with others to contribute to) the one (o) who is outspoken, making the ears ring, verbally informing (katechoumenos – reporting the instruction and teaching orally; from kata – according to and echos – 314loudmouthed rumors and noisy reports) the (ton) word (logos), instructing (katechounti – communicating and teaching) in (en) all (pas) good, excellently and beneficially (agathois – a worthy and deserving way, outstanding and exceptional, useful and advantageous, and of course right).” (Galatians 6:6)

We are in the sixth chapter of Galatians, and there have not been six passages cited from Yahowah’s Towrah and Prophets thus far – and not one correctly. And we have not seen a single citation from Yahowsha’ – not a solitary word. Recognizing that the Towrah verses which have been cited have all been misquoted and twisted, it’s obvious that the “word” Sha’uwl wants to be promoted and supported is his own.

His purpose has been to demean the Word of God, obsolescing and besmirching the Towrah. There is no chance whatsoever that Sha’uwl was motivating the Galatians to share the Torah, Prophets, and Psalms. And at this point, he had not yet co-opted Mark or Luke to compose their complementary Gospels. Also, while Yahowchanan’s testimony was composed around this time, it had not yet been widely distributed. Therefore, the Devil’s Advocate was ordering, actually commanding since koinoneito was written in the imperative mood, the Galatians to recite what he had preached and written.

Paul was the man making ears ring.

If the Nestle-Aland McReynolds Interlinear is right, then Paul was also saying that the one being instructed should do the instructing. That is like asking a class of children to educate their teacher (a.k.a. a liberal American classroom). NAMI: “Let be partner but the one being instructed the word to the one instructing in all good.” Jerome agrees with them in the LV: “And let him that is instructed in the word communicate to him that instructeth him, in all good things.” And therefore, the KJV 315regurgitates this same upside-down notion of the students informing their instructor: “Let him that is taught in the word communicate unto him that teacheth in all good things.”

Apparently suffering writer’s block, the NLT serves as a revision of the King James: “Those who are taught the word of God should provide for their teachers, sharing all good things with them.” This unique twist of the text is quite revealing. It says that “those who are taught the word of God,” which is code for “Evangelical Christians,” “should provide for their teachers, sharing all good things with them,” which is code for “pay your pastor a generous salary and provide him with a nice house and a munificent living allowance.” Not surprisingly, the authors of the NLT were money-grubbing preachers.

This next line comes out of the wild blue yonder. Devoid of context or an intelligent transition, the “Apostle” who has devoted himself to mocking God and treating His Word with contempt, said:

“You must not become misled and stray (me planaomai – you are commanded not to wander away deceived, deluded, or mistaken) because a god (ΘΣ) is not sneered at or ridiculed (ou mykterizo – he is not mocked nor treated with contempt, derided). For then (gar – for), whatever (o) if (ean) a man (anthropos) may sow (speiro – might potentially scatter), this (touto) also (kai) he shall reap (therizo – he will harvest).” (Galatians 6:7)

God is mocked all the time. Christians call Him “Lord,” an epithet for Satan, rather than referring to Him by His name. They mock God when they pray to “Jesus Christ” and when they credit and blame God for everything, trivial or significant, good or bad, that occurs in their lives.

Sha’uwl has been sneering at Yahowah from the onset of this letter. He has derided and ridiculed His Towrah, 316treating the Word of God with utter contempt, suggesting that it enslaves and that it was annulled – even that it was impotent.

As a result of these letters, Christians uniformly turn up their noses at the Almighty’s seven annual Invitations to Meet. It is hard to imagine wandering further from the truth than saying that there are two covenants, not one, or that the Covenant memorialized on Mount Sinai was established with Hagar and led to slavery. And what could be worse than replacing the relationship God is offering with religious delusions.

So once again, Sha’uwl is being a blatant hypocrite. He has been doing the misleading, the straying, the deceiving, and the deluding. He has been the one sneering, ridiculing, mocking, and deriding. But ever the clever one, he wants the faithful to believe that it is those who are exposing him as the fraud he has become who are what he is. In politics, those who are crafty falsely accuse their opponents of the crimes they, themselves, are guilty of committing. That is what is happening here. Paul is projecting his faults, and the consequence, on his foes.

Beyond duplicity and hypocrisy, in the world God conceived, as a result of Passover and UnYeasted Bread, we do not have to reap what we have sown. We can be perfected and forgiven. Only those who deliberately lead souls away from God, as Paul has done, will reap what they have sown. Sha’uwl will spend his eternity in the place that shares his name: She’owl.

In an ongoing effort to preclude Christian apologists from dismissing Questioning Paul solely on the basis of my amplified and literal translations of the oldest Greek manuscripts, I will continue to provide you with at least four other renderings for your consideration. The scholarly NAMI published: “Not be deceived God not is mocked. What for if might sow man this also he will harvest.” The 317Roman Catholic LV promoted: “Be not deceived: God is not mocked. For what things a man shall sow, those also shall he reap.” The Protestant KJV proclaimed: “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.” And last and least, the Evangelical NLT printed: “Don’t be misled—you cannot mock the justice of God. You will always harvest what you plant.”

If God’s justice cannot be mocked, then every Christian publisher who has encouraged believers to reject His Name, His Towrah, His Covenant, and His Invitations based upon Paul’s epistles is in serious trouble.

Speaking of reaping that which one sows, Sha’uwl continues to cultivate his agricultural theme while advancing his Gnostic beliefs. It is, however, not a revelation that flesh decays, which is why we will not have bodies in heaven, or that a spirit is eternal.

“Because (oti) the one (o) sowing (speiron – scattering seed) into (eis) the (ten) flesh (sarx – corporeal nature or physical body) of himself (eautou), from (ek – out of) the (tes) flesh (sarkos – the physical body or corporeal nature) will reap (therizo – will harvest) corruption, destruction, and dissolution (phthora – depravity and death, decay which leads to perishing). But (de) the one (o) sowing (speiron) into (eis) the (to) spirit (ΠΝΑ / pneuma – Divine Placeholder for the Ruwach), from (ek – out of) the (tou) spirit (ΠΝΑ / pneuma) will reap (therisei – will harvest) life (zoe) eternal (aionios).” (Galatians 6:8)

To his credit, this is the first time in six chapters that Paul has written something that reads well. It even sounds nice. Too bad it is not true.

In his own sneaky way, Sha’uwl was saying: the circumcised are cut off. But in truth, this is nothing more than Gnostic propaganda. We actually reap many 318wonderful things from our corporeal nature, and the greatest of them is children born into a loving family. In the bodies Yahowah designed on our behalf, we can use our eyes and ears to read and recite His Word, getting to know our Creator in the process. And so it is through our human nature that we come to know, love, understand, respect, and trust the source of life.

For Galatians 6:8 to have been useful, Paul would have had to have done what Yahowsha’ did in his discussion with Nicodemus, and explain the process of spiritual birth. But that was not Sha’uwl’s intent. For him, “the flesh” remains synonymous with the tangible and concrete nature of “the Towrah” (in part because of its insistence against circumcision), and “the spirit” is represented by the unseen and nebulous ether of “faith.” Therefore, he is saying that sowing the seeds found in God’s Word leads to destruction and decay, while those who place their faith in the spirit of his writing will find life eternal. The opposite is, of course, true. But not entirely so, because, in the way Sha’uwl intended believers to understand it, if they were to consider sowing as being actively engaged planting and nurturing the lies of Pauline Doctrine, then they “will reap eternal life.” Unfortunately, it will be in She’owl.

And while it is a technical point, we do not “sow into the Spirit.” We can sow the seeds of truth by conveying Yahowah’s Word, and we can invite the Ruwach Qodesh into our lives, but that is as far as we can go in this direction. Everything else flows the opposite way, from God to us, not the other way around. Therefore, the notion of “sowing into the Spirit” isn’t sound literally, operationally, metaphorically, allegorically, or “Scripturally.”

The following translations are accurate, but yet their message is not. NAMI: “Because the one sowing in the flesh of himself from the flesh will harvest corruption the but one sowing in the spirit from the spirit will harvest life 319eternal.” LV: “For he that soweth in his flesh of the flesh also shall reap corruption. But he that soweth in the spirit of the spirit shall reap life everlasting.” KJV: “For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” NLT: “Those who live only to satisfy their own sinful nature will harvest decay and death from that sinful nature. But those who live to please the Spirit will harvest everlasting life from the Spirit.” We are not called to “please the Spirit,” we are only asked not to belittle Her. And while our Spiritual Mother plays a crucial role in our perfection, “eternal life” isn’t the result of anything we do, including “living to please the Spirit.”

Not finished, Satan’s gardener continues to plow the fields of deception. In this case, after having recast and inverted good and evil, he encourages believers to harvest a field of human souls on behalf of his faith.

“But (de) the one (to) doing (poiountes – performing behaviors and working assigned tasks) good (kalon – advantageous, fine, fitting, beneficial, beautiful, sound, and handsome) we do not become malicious (me egkakomen – we do not give in to harmful emotions or disparaging behaviors; from ek – out of and kakos – a bad nature, injurious actions, pernicious thinking and destructive feelings). Because (gar) on occasion (kairo – in an opportunistic time or specific season), for oneself (idio – on one’s own, separately) we will reap (therisomen – we will harvest), not (me) being discouraged by being bound (ekluomenoi – being weary, exhausted, or collapsing as a result of ties which bind; from ek – out of and luo – binding ties and bandages).” (Galatians 6:9)

Egkakomen was a bit of a riddle until I realized it was a compound of “ek – from” and “kakos – a bad nature or wrong mode of thinking.” Kakos speaks of “injurious actions, a pernicious attitude, and destructive emotions,” and thus of “maliciousness.” But following “me – not,” it 320becomes a double negative, thereby denouncing the very thing Galatians has become.

Based upon several factors, it is obvious that Paul was taking another swipe at Yahowah’s Towrah. He has already called what he perceives to be the old system “malicious,” and he made a career out of claiming that the Towrah “binds and controls” us. Therefore, in Pauline Christianity, as well as in Greek Gnosticism, the spirit is both good and liberating while the evil flesh enslaves.

There is another insight worth exploring, because the seven Miqra’ey are not only directly associated with the “reaping” of saved souls, these “propitious harvests” are all celebrated “in season.” Specifically, three of the seven are designated as harvests (Firstborn Children, Seven Shabats, and Trumpets) and a fourth, Shelters, is symbolic of a covered shelter or storehouse of saved souls. Therefore, since Sha’uwl has told Christians to ignore Yahowah’s Harvests, and impugned the Towrah which presents them, he is now offering a substitute – not unlike what Christmas and Easter have become.

Paul’s hypocrisy is showing. He has led the faithful to believe that “working away at assigned tasks” was the bane of the Towrah? But now works are good, so long as the workers are doing what Paul demands of them.

Having considered some of the many concerns surrounding this statement, let’s review the Christian renditions. NAMI: “The one but good doing not we give in to bad in season for own we will harvest not being loosed out.” LV: “And in doing good, let us not fail. For in due time we shall reap, not failing.” KJV: “And let us not be weary in well doing: for in due season we shall reap, if we faint not.” NLT: “So let’s not get tired of doing what is good. At just the right time we will reap a harvest of blessing if we don’t give up.”

There are problems which arise in these translations 321which we should not ignore. First, it is God’s job, not ours, to reap the harvest of saved souls. And second, far too many people go out ill-prepared and just spin their wheels endlessly. It is like the person who has read some of the quotes in Prophet of Doom and then runs off to debate Muslims in chat rooms and wonders why they aren’t making any progress.

While there is nothing wrong with trying, those who are prepared get better results with considerably less effort. That is not to suggest that pertinent information and logical reasoning prevail with those still mired in religious delusions. All a prepared person can hope to accomplish is to provide a trigger that encourages open-minded individuals to approach their search for the truth from a different perspective. The better prepared you are, however, the better the chances are that you will eventually find a topic which resonates with your audience. Further, once you make the transition in your mind from knowing to understanding, you are equipped to enlighten the world.

This particular problem resonates throughout Paul’s letter. He throws all manner of poorly identified and unsupported things against the wall, hoping that something will stick. But he has not presented sufficient evidence to educate anyone or to prove any of the points he has sought to make. He seeks faith because, in his world, understanding is not possible.

A long time ago, when I was a salesman in the retail consumer products industry, I overcame my personal limitations (I was very shy) by being better prepared than those I competed against. I studied my customers, researched my factories, dissected my products, compared them to the competition, and then invested countless hours preparing and tailoring my presentations for each unique customer. Then, after the buyer responded favorably and purchased products from the firms I represented, I invested many more hours following through on the logistics of the 322shipment, making sure nothing went wrong. I was prepared, and thus prevailed.

Before we leave Paul’s field of lies, this appears to be an opportune time to share something from this “Apostle’s” most famous prophecy, one specifically related to a harvest, because it proves that he was a false prophet. While the purpose of religion is to control and fleece the masses, clerics achieve this goal in large part by artificially allaying people’s fears over the death of loved ones. The founder of the Christian religion mistakenly said:

“But (de) we really do not want or take pleasure in (ou thelo – we do not actually will, enjoy, or propose (present active indicative (denoting something that is actual))) you all (umas) being ignorant and irrational (agnoeo – ignoring and paying no attention and thus not knowing, being mistaken and failing to understand (present active infinitive (acting as a verbal noun))) brothers (adelphos) concerning (peri – about and because of) the ones sleeping (ton koimomenon – those who are deceased (present passive participle (a verbal adjective))). So that you might not grieve (ina ue luphesthe – in order that you may not be sad or distressed (present passive subjunctive (suggesting a possibility))), just as (kathos – to the same degree and inasmuch as) also (kai) the ones remaining (oi loipos – the rest who are left over and lacking (present active participle nominative)), the ones not possessing (oi me echo – those not holding or clinging to (present active participle)) hope (elpis),...” (1 Thessalonians 4:13)

Hope, like faith, is likened to religion in that they are all bred in “agnoeo – ignorance.” But since we will soon discover that Sha’uwl was wrong with regard to his prophecy, why would anyone who isn’t ignorant trust his reassuring words in this regard?

Also, how would it be possible, recognizing that this was his first letter to the second community he visited, for 323those who had passed away before his arrival to benefit from his faith? Was Paul trying to win the favor of the living by promising to save the dead?

Speaking of death, God cannot die, and thus believing that He did, is neither accurate nor beneficial. It is one of Christendom’s deadliest deceptions.

“For if (gar ei – because under the condition) we really believe (pisteuo – we actually have faith (present active indicative)) that (oti – because namely) Iesous (ΙΥ) actually died (apothnesko – was physically dead (aorist indicative (at some unspecified time in the past) indicative (in reality))) and (kai) genuinely stood up (anistemi – actually was caused to stand (aorist indicative)), thus likewise (houtos – it follows in this way) also (kai) being God (o ΘΣ), the ones put to sleep (koimeoentas – have been caused to be deceased (aorist passive (meaning that they were acted upon at some unspecified time in the past))) by or through (dia – because) of the (tou) Iesou (ΙΥ), will actually lead (ago – will really bring, take, carry, and guide) (future indicative)) with Him (oun auto).” (1 Thessalonians 4:14)

In keeping with the religious mythology echoed at most Christian funerals, Paul said that “God” was responsible “for putting people to sleep,” and thus for their death. Sha’uwl’s theology continues to be wrong.

Beyond the errant notion that God is the reason we die, the verb “ago – to lead” is a strange choice. While it was written in the third person singular, since it was not designated as masculine, it cannot be “he” or refer to “the Iesou.” So, who is guiding and bringing whom?

If you would like to gain a full appreciation from God’s perspective of exactly what happened on Passover, UnYeasted Bread, and Firstborn Children, and if you would like to understand how these fulfillments apply to you and your relationship with God, you are invited to read 324the Miqra’ey | Invitations and Mow’ed | Meetings Volumes of Yada Yahowah. There you will discover that Yahowah’s Spirit departed from Yahowsha’s body and soul on the upright pole so that his physical body could die serving as the Passover Lamb. His soul descended into She’owl for the express purpose of enabling the promise Yahowah had made to perfect the children of the Covenant. His soul, then released, reunited with the Spirit, to celebrate Firstborn Children, enabling God to adopt us into His family.

The implication in this next statement is that Sha’uwl is attempting to quote something Yahowsha’ said. If true, it would be the first time in any of his letters, but it was not to be. Yahowsha’ never said anything like this. In fact, his depiction of the Taruw’ah Harvest was remarkably different. So why do you suppose Paul, other than speaking for his “Lord,” has been using “we” instead of “I” throughout this doctrinal prediction?

“For this (gar touto) to you all (umin), we actually say (legomen – we speak (first person plural, present indicative)) in (en) a word (logo – a statement (singular)) of the Lord (kuriou – of the Master, the one who owns, controls, and possesses slaves (genitive and thus possessive)), that we (oti emeis), the ones (oi) living (zontes – alive (present active participle)), the ones (oi) presently left and currently remaining (perileiphomenoi – left behind; a compound of peri meaning concerning, and leipo, being left behind, being inferior, wanting, and forsaken (present tense, passive (currently being acted upon), participle (serving as a verb and adjective))) unto (eis) the (ten) arrival and presence (parousia) of the (tou) Lord (kuriou – Master who possesses, owns, and controls slaves), by no means might we possibly go prior to (ou me phoasomen – certainly not and never may we arrive beforehand, come to by preceding (first person plural, aorist (as a snapshot in time) subjunctive (indicating a possibility))) the ones (tous) having slept (koimeoentas – 325having been put to sleep and having been caused to die (aorist passive (meaning that they were acted upon at some unspecified point in time))).” (1 Thessalonians 4:15)

Feel free to speculate as to why Sha’uwl used the double negative ou and me in succession. When written in this form, ou typically represents “no” and me means “not or lest.” But when combined, rather than read as a negation of a negation, ou me can convey a “strong prohibition,” communicating “never, not at all, by no means, and certainly not,” which is how it was rendered above.

You may want to contemplate the reasons that Paul claims that his Lord caused so many people to die, why Paul refers to death as “sleep,” why the fate of the sleeping is universal and favorable, and why they must precede the living? I suspect that it was a ploy, one designed to promote the merits of his faith so that it would be more readily accepted. He told his audience what they wanted to hear. The fact that it was inaccurate, inconsistent, and irrational did not matter. By the time those who foolishly believed him figured it out, it would be too late to voice a complaint.

We can also speculate on the identity of Paul’s “Lord and Master.” But while doing so, consider the inherent conflict between representing a Lord, who is someone who “possesses, owns, and controls slaves,” and discounting the Torah because it was allegedly “controlling and enslaving.”

We may even want to speculate on why Sha’uwl claimed to speak for his god and yet neglected to cite any of said god’s instructions. And if we are to believe that Sha’uwl was speaking for Yahowah about His Taruw’ah Harvest, why didn’t he quote what God had His prophets write about this Miqra’ | Invitation in His Towrah | Teaching, in Yasha’yah | Isaiah, Zakaryah | Zechariah, or Mal’aky | Malachi. Yahowah had a great deal to say about this Spiritual Harvest of His children.

326If we were to make our way past all of those inherent inadequacies, inconsistencies, and internal conflicts, it is undeniably clear that Paul predicted that he would be among “the ones presently left and currently remaining (perileiphomenoi – scribed in the present tense and passive voice (telling us that they were currently being acted upon)) unto the arrival and presence of the Lord.” However, he was not even close. He died alone and miserable nineteen centuries before the fulfillment of the still-future Taruw’ah | Trumpets Harvest. Moreover, his promise was hollow to those who were sleeping and living.

Yahowah had long since established in His Word that the Taruw’ah Harvest was predicated upon the concept of being a troubadour to trumpet His message. Therefore, while the association of this harvest with this instrument, a showphar, or ram’s horn in Hebrew, is accurate, it was not prophetic. As for the rest, it is inaccurate. Further, the “call of the archangel” is reminiscent of Islam.

“Because, himself (oti autos), the Lord (o kurios – the Master who possesses, owns, and controls slaves), in (en – with) a command (keleusma – a shout, order, signal, and call) in the voice (en phone – in the sound and language) of the leading messenger (archaggelou – of the chief representative, the ruling envoy), and in (kai en – the with) a trumpet (salpiggi) of god (ΘΥ theou), will descend, stepping down (katabaino – will come down; a compound “kata – down from” and “basis – stepping”), separated from (apo) of heaven (ouranos), and the ones lifeless (kai oi nekros – so the ones deceased) in (en) Christo (ΧΥ) will actually stand (anastesontai – will really rise) first (protos – before).” (1 Thessalonians 4:16)

Actually, there is no indication that Yahowsha’ will be greeting those harvested prior to the worst of Ya’aqob’s Troubles (the Tribulation in Christian parlance). He served as the Passover Lamb, which was more than sufficient. In the end, it is Dowd | David who will return as Shepherd, 327Messiah, and King, so I would not be surprised if he serves in this role.

The order of who rises first, if indeed there is a difference, will be completely irrelevant in association with eternity. Therefore, this was spoken to accommodate religious sensibilities. And as a result, Christians believe that their dearly departed are already in heaven, looking down on them and waiting for their arrival. However, there are no Christians in Heaven. (That may not be what you want to hear, but it is the truth. And unlike Paul, I am not promoting myself or a religion.)

Lastly, the reason for the colorful detail, the command, the voice, the archangel, the trumpet, and the stepping down, and soon left behind, seized, air, a meeting, and in the clouds, is to provide the semblance of knowledge. Muhammad painted heaven, hell, and the day of judgment with similarly vivid strokes.

In the conclusion of his errant portrayal, Sha’uwl predicts through the use of “emeis – we” and through his selection of verbs that he would be alive when the “harpazo – violent snatching away” occurred. Since he was wrong, he was a false prophet.

“Then later (speita – thereafter) we (emeis – the first person personal plural pronoun includes the speaker who is Sha’uwl), the ones (oi) currently alive (zontes – living (present active participle)), the ones (oi) left behind and remaining (perileipo – surviving (present passive participle)) at the same time (hama – together in association), with them (sun autois) we will actually be violently seized and snatched away (harpayesomeoa – first-person plural future passive indicative of harpazo – will be attacked, controlled, drug away, spoiled and plundered forcibly by thieves) in (en – with) clouds (nephele – obscuring atmosphere) to (eis) a meeting (apantesis – a rendezvous or encounter of those going in 328opposite directions; from “apo – to be separated” and “anti – to be against or opposed”) of the Lord (tou kuriou – of the Master who possesses, owns, and controls slaves) into (eis) air (aer).

And (kai) thus (outos – likewise and in this manner) always (pantote – at all times) with (syn) Lord (kurio), we will actually be (esomeoa – we will really exist (future indicative)).” (1 Thessalonians 4:17)

It will be a long wait for those anticipating a rendezvous with “the Lord” in the clouds. And these questions linger: why take the dead and the living to a place of obscurity where nothing can be seen, where no one can stand, where light is diminished, and where it is cold, neither on earth nor in heaven? Why did he neglect to say whether this encounter would be for souls or reconstituted bodies? Why not explain when this is going to occur? Why not reveal why some will go and others will be left behind? Why not explain what reaction should be expected on earth as this occurs based upon how many go bon voyage? After all, Yahowah explained all of these things many centuries before Paul penned this letter. (We will explore Yasha’yah 17-18 in the closing volume of Yada Yahowah in which all of this is explained.) And why paint such a violent depiction of something that should involve a loving embrace?

At issue, “harpazo – will be violently attacked, controlled, dragged away, spoiled and plundered forcibly by thieves” is not the kind of word one would normally associate with Yahowsha’, although it’s a perfect depiction of Satan’s (a.k.a. the Lord’s) idea of a good time. And what is particularly interesting is that Yahowsha’ used a derivative of harpazo in Matthew 7:15, “harpax – exceptionally self-promoting and self-serving,” to describe wolves such as Sha’uwl:

“At the present time, you all should be especially 329alert, being on guard by closely examining and carefully considering, thereby turning away from (prosechete apo – you all should choose to beware, presently paying especially close attention, actively and attentively watching out for and guarding yourself against so as to separate yourself from (present active imperative)) the false prophets (ton pseudoprophetes – those pretending to be divinely inspired spokesmen, from pseudo – deliberately false, lying, deceitful, and deceptive and prophetes – one who speaks of hidden things, declaring what he claims to have received from God) who (hostis) come to you, currently appearing before you (erchomai pros umas – who approach you, moving toward or up to you, making public appearances or statements against you (the present tense reveals that the false prophet is currently in their midst, the middle voice indicates that he is self-motivated, that his statements are affecting him, and that the more assertive he becomes, the more he is influenced by his aggressiveness and claims (i.e., one lie leads to another), while the indicative mood affirms that this is actually occurring)) from within (esothen – as an insider and thus from the same race, place, or group) by (en) dressing up in sheep’s clothing (endyma probaton – cloaked in the outer garments of sheep (note: the root of probaton is probaino – to go beyond, to go farther and forward, to go on and on, overstepping one’s bounds)), yet (de – but) they actually are (eisin – they correspond to, represent, are similar to, and exist without contingency as (present active indicative)) exceptionally self-promoting, self-serving, and swindling (harpax – vicious, carnivorous, and thieving, robbing, extorting, and destructive, ferocious, rapacious, and snatching; extracting and compelling under duress; from harpazo: to violently, forcibly, and eagerly claim and then seize for oneself so as to pluck and carry away; itself a derivative of haireomai – to take for oneself, choosing to be)) wolves (lykos – fierce individuals under dangerous pretenses who are vicious, 330cruel, greedy, destructive, overreaching, voracious, avaricious, acquisitive, and insatiable men impersonating beasts of prey).” (Matthew 7:15)

Recognizing these problems, it is telling that Paul concluded his false prophecy with this related command: “As a result (oste – therefore), you all must presently summon and plead with (parakaleite – you are all commanded to call out a summons while begging and imploring (present active imperative)) each other (allelon – one another) in (en – with) these (toutois) statements (logois – words, speeches, and treatises).” (1 Thessalonians 4:18)

It would be his statements that Christians would henceforth proclaim, not God’s. As Roman Catholics, they would summon the world to their Lord and to their Church. For many, it was convert or die.

Now that we know Paul was a false prophet in addition to being a deceitful messenger, and that he wanted believers to value and extol his words rather than the Word of God, let’s return to Galatians. There we find Comrade Paul, the Devil’s Advocate, telling everyone to start working for the benefit of his household:

“As a result (ara), therefore (oun), likewise (hos – in the same way and time), on this occasion (kairon – period of time, moment, season, or opportunity), we are presently able to experience (echo – we really possess, hold onto, and currently have (first person plural, present indicative)) the potential to work (ergaxometha – we may presently do business and perform, perhaps laboring) for the (to) advantageous (pros – as is necessary and needed) generous benefit (agathos – for the good) of all (pas), but (de) especially and exceedingly (malista – chiefly and above all) benefiting (pros) those belonging to (tous oikeios – the relatives, immediate families, households, and members) the (tes) Faith (pisteos – religion or belief).” 331(Galatians 6:10) (In P46, the verb “might work” was scribed as a noun, “ergaxometha – work.”)

According to Paul, work is enslaving when we choose to act upon the Towrah’s guidance for our own benefit and enrichment. However, when we work for Paul’s Faith, our labor is advantageous. That’s handy because now Christians can work for their own enrichment.

With Yahowah’s Covenant, other than choosing to respond and participate in accordance with His instructions, man does not make any contributions because God does all of the work. But here, man is the one laboring. And the beneficiary is Paul’s religion. Rather than God empowering His Family, Paul wants to exceedingly benefit members of the Faith he, himself, founded.

The Nestle-Aland 27^th Edition McReynolds Interlinear renders the passage: “Then therefore as season we have we might work the good toward all especially but toward the households of the trust.” This reveals that, after investing the first three-quarters of this epistle criticizing “works,” calling them unproductive, ignorant, and enslaving, Paul is now promoting them as good. So much for consistency. But to be fair, or unfair depending upon your perspective, Paul wants everyone to do what he commands and not what Yahowah requests.

The Catholic Latin Vulgate reads: “Therefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the faith.” Therefore, the KJV says: “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” Toeing a similar line for a change, the New Living Translation published: “Therefore, whenever we have the opportunity, we should do good to everyone—especially to those in the family of faith.”

In his own words, Sha’uwl wrote:

332“And also brothers, if a man may have previously detected or caught someone in a false step, you all, the spiritual ones, must thoroughly prepare and completely restore the one such as this with a meek and gentle spirit, carefully observing yourself so then you, yourself, may submit and be tempted, having tried to catch a mistake.” (Galatians 6:1)

For one another, the weighty burdens you carry, remove, and endure and thus in this way you all complete the Towrah of the Christou. (Galatians 6:2)

Indeed, if someone supposes and presumes to be somebody, he is nothing. He deceives himself. (Galatians 6:3)

But the performances and accomplishments of himself, he must examine and prove meritorious, and then to himself, alone, at the exclusion of others, he can boast and brag, having the justification for pride and praise, and not for any other. (Galatians 6:4)

For each and every one, their own individual and distinct burden they will carry and bear. (Galatians 6:5)

But one must share, because you are being ordered to participate in association with others, to support the one who is outspoken, making the ears ring, verbally informing and orally reporting the word, instructing in everything good, excellent, and beneficial. (Galatians 6:6)

You must not become misled and stray because a god is not sneered at or ridiculed, nor is he mocked or treated with contempt. For then, whatever if a man may sow, this also he shall reap. (Galatians 6:7)

Because the one sowing into the flesh of himself, out of the body will reap corruption, destruction, and depravity and death. But the one sowing into the spirit, from the spirit will reap life eternal.” (Galatians 6:8)

333But the one doing good, we do not become malicious or disparaging. Because on occasion, for oneself we will reap, not being discouraged by being bound, bandaged, and exhausted. (Galatians 6:9)

As a result, therefore, likewise, on this occasion, we are presently able to experience the potential to work for the advantageous generous benefit of all, but especially and chiefly benefiting those belonging to the Faith.” (Galatians 6:10)

I could not have imagined when we began this journey together that it would be this disorienting and dark. This has been the rollercoaster to Hell.