Questioning Paul
Chapter 10
part 6
If you dig a bit deeper, most lexicons eventually define hairesis as what we have thus far found throughout Galatians: "forming a divergent opinion, selecting a religious faith, becoming part of a sect, false or separatist teaching, and religious tenets." The remaining definitions describe what Christianity has done with Galatians: "choosing a form of religious worship, making decisions which result in a diversity of religious factions, and taking people as captives."
In this case, the lexicons are more instructional than English bibles. But, for consistency sake, here is the list of notable translations. NAMI: "…idol service, magic, hostilities, strife, jealousy, furies, selfish ambitions, divisions, sects… " LV: "Idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects," KJV: "Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies," And last but least, the NLT: "idolatry, sorcery, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, division,"
While he has gotten far more wrong than right, the Gnostic listing of things Paul believes are associated with the "flesh," and therefore with the Demiurge who authored the "Towrah," continue with:
"…envious corruption (phthonos – jealous destruction; from "phtheiro – to corrupt and destroy"), drunkenness (methe – intoxication), public partying (komos – a festive assembly featuring feasting and merrymaking), and (kai) that (ta) similar to (homoios) this (houtos) which (hos) I previously spoke (prolego) to you (umin) inasmuch as (kathos – when) I said before (proepo) that (oti) the likes of such (oi ta toioutos – this kind) carrying out and committing these practices (prasso – preoccupation with such experiences), the reign and kingdom (basileia) of God (ΘΥ), they will not inherit (ou kleronomeo – they will not receive or gain possession of from father to child)." (Galatians 5:21)
The problem with "phthonos – jealous destruction and envious corruption," at least in the midst of Paul’s initial letter, is that the envy Satan has for Yahowah has cause Sha’uwl to corrupt God’s testimony throughout this epistle. And Sha’uwl’s jealousy toward Yahowsha’s Apostles has prompted him to destroy their credibility and message.
"Methe – intoxication" is only a problem because in Chabaquwq / Embrace This / Habakkuk 2:5, Yahowah accuses Sha’uwl of being "an intoxicating man of deceptive infidelity and treacherous betrayal," revealing that "whomever is open to the broad path associated with Sha’uwl" will discover that "he and his soul are like the plague of death."
Komos, translated "public partying," is a problem for another reason. It actually describes "a festive assembly featuring feasting and merrymaking." It is therefore synonymous with the Hebrew word chag, which Yahowah uses to describe the nature of His seven Invitations to Meet, calling them "Festival Feasts." Paul may be a kill joy, but God likes to party.
In Paul’s defense, komos was associated with the festival honoring Bacchus, the counterfeit for Yahowsha’ whose annual winter celebration was renamed "Christmas." But, as with most of what Paul has to say, his lack of specificity is his curse. Moreover, Sha’uwl quoted Bacchus during his conversion experience.
When we bring this list together with its conclusion we have a serious problem. By saying that those who demonstrate these behaviors "will not inherit God’s kingdom," Paul has increased Yahowah’s list of unforgivable sins from two (don’t promote false and lifeless dogmas in Yahowah’s name and don’t belittle our Spiritual Mother) to fourteen. Not only does he lack the authority to limit Yahowah’s mercy, many of the things on Paul’s list, God encourages. And there isn’t a single item on Sha’uwl’s list which is also found among the Ten Statements Yahowah etched in stone. This dichotomy is especially relevant in the context of Paul repeatedly associating the Towrah with the flesh, and thus his list with the Towrah.
Turning to the translations, we find this in the NAMI: "…envies, drunkenness, carousing, and the like these that I say before to you just as I said before that the ones the such practicing kingdom of God not will inherit." LV: "Envies, murders, drunkenness, revellings, and such like. Of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God." KJV: "Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God." NLT: "envy, drunkenness, wild parties, and other sins like these. Let me tell you again, as I have before, that anyone living that sort of life will not inherit the Kingdom of God." Just as Sha’uwl has repeatedly associated the Torah with "the flesh," he has also disassociated "inheritance" from the Torah. His parting line was therefore designed to reinforce this aspect of his thesis: the Torah of the flesh (i.e., circumcision, Hagar, and slavery) precludes inheritance.
So that there is no misunderstanding, God has said that those who do not observe His Towrah, those who do not embrace the terms of His Covenant, those who do not attend His seven annual Invitations to Meet, those who deceptively promote lifeless teachings, those who are not circumcised, and those who do not rely on Him to free them from the religious and political culture of man, will be excluded from His home. Dowd violated many of the things on Paul’s list, and he is in heaven.
Before we move on to the spiritual side of Gnosticism, here is a review of the things Paulos says will restrict a believer’s entry into heaven: "But now evident, clearly seen, and widely known are (eimi) the works and assigned tasks of the flesh which indeed exist as sexual promiscuity, impure materiality, sensuality, (5:19) the likeness manifesting what can be observed, the use and administering of drugs, hatred and hostile antagonism, strife, dissension, and quarrelling, deep devotion and jealousy, the desire to make a sacrifice, selfish ambitions and hostile rivalries, discord and division, taking another stand, the freedom to choose for oneself, (5:20) envious corruption, drunkenness, public partying, and that similar to this which I previously spoke to you inasmuch as I said before that the likes of such carrying out and committing these practices, the reign and kingdom of God, they will not inherit." (5:21)
But how can that be if faith in the Gospel of Grace cures all ills? To be considered rational, Paul can either claim that our behavior is irrelevant to our salvation, as he has done previously, or claim that we are saved based upon it, as he is doing here, but cannot have it both ways.
With his almost entirely errant list of damning behaviors out of his system, Paul sponsors a list of attributes he associates with the spirit of his faith—one which must favor hypocrisy (at least based upon this letter).
"But (de) the (o) fruit (karpos – harvest and result) of the (toe) spirit (ΠΝΣ / pneumatos) is (estin): love (agape – an appreciative attitude resulting from a conscious evaluation and choice, familial affection and devotion, good will, benevolence, and fellowship festival feasts; from "agapao – welcoming and affectionate, entertaining and pleasing"), happiness (chara – gladness and joy), peace (eirene – harmony and tranquility), patience (makrothymia – forbearance and longsuffering), mercy from an upright implement (chrestotes – productive kindness, moral and upright goodness, and a useful and honest beneficial attempt to do what is right; from "chrestos – a fit and merciful implement"), being good through generosity (agathosyne – being pleasant and kind, being right and upright, being salutary and distinguished), faith and belief (pistis – originally conveyed "trust and reliance" but migrated over time as a result of Sha’uwl’s epistles to mean "belief and faith"),…" (Galatians 5:22)
Was it not Paul who told the Galatians that they should be as he was? And yet his attitude and mannerisms were the antithesis of the characteristics he attributes to his spirit. Moreover, fruit is a physical product, not a spiritual one.
At the same point in His Instruction on the Mount where Yahowsha’ spoke of the "wolf in sheep’s clothing" who would lead many away from the Towrah, He presented and in depth analysis of the nature of trees and the fruit they produce. And He was emphatic, especially unequivocal, saying that good fruit is never found on a bad tree, just as bad fruit never grows on a good tree. Therefore, the presence of the fourteen rotten lemons Sha’uwl has hung before us thus far, preclude him from consideration as a worthy source. God does not grade on a curve. So the presence of "love, happiness, and peace" in this second list, does not exonerate him. The little he got right, serves only to make the bad fruit he has offered seem more appealing.
Chrestotes is a term that should give Christians shivers. It is based upon Chrestus, the title Shim’own Kephas and the three most credible Roman historians of this day associated with Yahowsha’, not Christos, which speaks of the "application of drugs." The proper Greek translation of Yahowsha’s title, "Ma’aseyah – Implement Doing the Work of Yahowah," is "Chrestus – Merciful and Useful Implement."
In this light, other attributes associated with chrestotes are instructive. It describes "a merciful, compassionate, kind, and forgiving attitude which is expressed honestly and morally by someone who is steadfastly upright." Chrestotes speaks of someone who "as a tool or implement is engaged in that which is useful and beneficial because he or she is doing that which is right." It "combines moral perfection and honesty with usefulness and effectiveness, all under the auspices of loving kindness." Chrestotes conveys the idea that the "Upright One’s mercy generously and fortuitously provides the gifts of redemption and reconciliation." Even in common, profane Greek, it was only used to "characterize persons who were "honest, upright, respectable, worthy, useful, kind, merciful, loving, and pure morally, and whose works were beneficial and productive."
You may have noticed that the last two spiritual accoutrements are listed prominently among Gnostic attributes "generosity" and "faith." But as is the case when we compare Yahowah’s list of the ten things He is most concerned about with Sha’uwl’s, there is no commonality.
But if we are to believe that these attributes systematically represent the Spirit of God, then based upon Galatians, we can be certain Paul did not represent the same Spirit. And while that may sound harsh, even judgmental, there is no denying that Paul’s letter is hateful, not loving. He is unhappy, not glad. His words are divisive, not tranquil. He is impatient, as opposed to being calm or restrained. Most of Paul’s words have not been useful or beneficial, but instead debilitating and destructive. His false testimony regarding the Torah has been the antithesis of being upright, especially in his portrayal of the Covenant. As a result, most of what we have read cannot be trusted or relied upon. Simply stated, Paul was the antithesis of what he presented as being good.
But as we noted a moment ago, not everything he wrote was misleading. And this passage is a good example of that so let’s celebrate this refreshing change of scenery. For example, agape’s etymology helps illuminate the path to the "beryth – familial covenant relationship" Yahowah seeks to establish with us. Agape denotes "an appreciative attitude in the context of familial affection and devotion which results from making a choice following a conscious process of evaluation." It even embodies the "Festival Feasts," and it was therefore used by the first followers of The Way to describe their participation in Yahowah’s seven annual Invitations to be Called Out and Meet with God.
But for there to be love, there must be choice. And for choice to be genuine, not compelled or capricious, there must be options and evidence to evaluate. And that is why freewill remains mankind’s most inalienable God-given right, and why the Towrah is God’s most valuable gift. It is also the reason that God didn’t stop Paul from writing, or Christians from immortalizing him.
But Paul has this backwards. The attitude and choice of agape is what comes before the Spirit enters our lives. Using the evidence Yahowah has provided in His Towrah, we are encouraged to revere and respect Yahowah sufficiently to want to become part of His family, and ultimately love Him as our Father. That is why the Great Instruction reads: "And you should choose to love Yahowah your God with all your heart, with all your soul, and with all your might. And these words, which I am instructing you today, they should be part of your inner nature. And you should teach them to your sons and talk of them in your homes." (Dabarym / Words / Deuteronomy 6:5-7)
If we were to summarize Yahowah’s instruction regarding the fruit of the Set-Apart Spirit, Her influence in our lives would include: providing spiritual birth from above into God’s family. This enables us to become our Heavenly Father’s children, live in His home, and inherit all that is His to give. Our Spiritual Mother adorns us in Her Garment of Light which shelters and protects us from the sting of death and the consequence of sin. Her Garment of Light makes us appear perfect in Yahowah’s eyes and enables us to exist in His presence. The Set-Apart Spirit enlightens us by nourishing us in the Word of God, and interpreting it for us, so that we might know our Father better. The Ruwach Qodesh is responsible for empowering us, enabling us to be effective and courageous, convincing witnesses on behalf of Yahowah and His message. And our Spiritual Mother facilitates our communication with our Heavenly Father, turning our humble pleadings into a compelling stream of consciousness before God.
Both manifestations of Yahowah—the Son and Spirit—work together. As a result of what God has done and is doing through His Son and Spirit, those of us who have chosen to know Yah and to love Yah by closely observing His Word, and who have chosen to rely on Yahowah’s path, have been saved from ourselves—from human oppression and bondage, from death and separation.
Similarly, "chara – happiness" isn’t a product of the Spirit, but instead the result of coming to know Yahowah and being part of His family. Also, the Set-Apart Spirit does not bring "eirene – peace" between men, as is implied in Paul’s list. She, like the Son, brings division. And while the Son also brings division among men, it is His role, not the Spirit’s, to bring "reconciliation" between individual men and women and Yahowah.
Pistis, however, has served as the fulcrum of Paul’s deception. While it originally meant "trust and reliance," it was translated "faith and belief" in Galatians 5:22, because the content of Paul’s epistles, and his legacy, allow no other rational option. Before Paul corrupted the word and made it synonymous with his religious beliefs, pistis presupposed "coming to know the evidence so as to become convinced," and then "relying upon that which you understand." As such "pistis – trust and reliance" has to precede the indwelling of the Spirit. It is something which is required of us. But since nothing is required for "pistis – faith and belief," it can operate in the vacuum of reason and evidence that we find in this epistle. But, to be clear, there is no correlation between faith and the Spirit as Paul is suggesting.
As it relates to this verse, these four translations aren’t so much inaccurate as incomplete. NAMI: "The but fruit of the spirit is love, joy, peace, long temper, kindness, goodness, trust,…" LV: "But the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity," KJV: "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith," NLT: "But the Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness,"
It’s hard not to shout "hypocrite" when Paul, of all people, promotes a word most often translated "meekness and humility." But nonetheless, Sha’uwl’s list of spiritual fruit continues with:
"…gentleness, meekness, and humility (prautes – considerate friendliness), self-control over one’s sexual appetite (egkrateia – temperance, being self-sufficient relative to controlling passions), with regard to (kata – down from, in accord with, and against) the such (ton toioutos) there is no (ouk estin – there exists no) Towrah (nomos – the nourishing allotment which leads to an inheritance)." (Galatians 5:23)
Sha’uwl is saying that the "fruit of the spirit" are incompatible with the Towrah. And so long as you recognize the demonic nature of Paul’s spirit, he is right.
But there is a benefit of Sha’uwl coming full circle once again and returning to the Towrah. He began listing derogatory insults to slander the Towrah and now has said that everything he considers spiritual, and thus good, is in opposition to the Towrah. He has, in essence, cast Yahowah’s Towrah in the corrupt material role of the Gnostic Demiurge while associating his Faith with the Gnostic "One."
At some point, inadequacy becomes errancy. Consider the NAMI: "…gentleness, inner strength against the such not there is law." LV: "Mildness, faith, modesty, consistency, chastity. Against such there is no law." KJV: "Meekness, temperance: against such there is no law." NLT: "gentleness, and self-control. There is no law against these things!"
The lesson to be learned from Paul’s lists is that if they are right, then Paul is wrong. His letters ooze the "activities of the flesh," and they seldom reflect the "fruit of the spirit." So regardless of the fact that his categorization of attributes is overwhelmingly wrong, the only unassailable conclusion is that Paul is a fraud on a massive scale—quite similar to Muhammad.
Here is the next installment of Gnosticism for your consideration:
"But the fruit of the spirit is: love, happiness, peace, patience, mercy from an upright implement, being good through generosity, faith, (5:22) gentleness, meekness, and humility, self-control over one’s sexual appetite, with regard to such there is no Towrah." (5:23)
The oldest witness of Sha’uwl’s next statement expressly differentiates the Towrah from Christou, confirming this heinous albeit obvious aspect of Pauline Doctrine.
"But (de) the ones (oi) of the (toe) Christou (ΧΥ – Divine Placeholder for Useful Tool, Upright Servant, and Ma’aseyah (the Implement Doing the Work of Yah); but since this epistle has disassociated the Ma’aseyah from the Towrah, it’s misleading to connect that which he has severed) the (ten) flesh (sarx – the physical nature) has been crucified (ΕΣTAN) with (syn) the (tois) sufferings and passions (pathema – misfortunes and impulses, calamities and afflictions) and (kai) the (tais) deep desires and longings (epithymai – lusts and cravings, coveting and angry responses)." (Galatians 5:24)
This would be news to Yahowsha’ because He saw Himself as the living embodiment of the Towrah. He is the Towrah in the flesh.
Yahowsha’s crucifixion was irrelevant apart from Him as the Passover Lamb enabling the Towrah’s promise to make us immortal. And His sacrifice on this day has nothing whatsoever to do with our sufferings, our passions, our misfortunes, our impulses, our desires, or our longings. Not only are passions, desires, and longings considered appropriate in a loving family, the only suffering that mattered on Passover was that of the Lamb of God.
Paul’s statement here in Galatians is understood similarly to the one he made in Colossians 2:14, which is cited by Christians to infer that "the Torah (represented by the flesh) was nailed to the cross."
Since Sha’uwl’s proclamations suffers from some linguistic inadequacies, let’s see how the Nestle-Aland McReynolds Interlinear renders it. "The ones but of the Christ Jesus the flesh crucified with the sufferings and the desires." The placeholder XY was written instead of Χριστοῦ/Christou, and Ἰησοῦ/Iesoe isn’t found in the text of the oldest witness, not even by way of a placeholder. Further ἐσταύρωσαν/estaerosan was rendered ΕΣTAN.
In this regard, the King James is actually more accurate than the Nestle-Aland. They got one of these three things right. KJV: "And they that are Christ’s have crucified the flesh with the affections and lusts." But it was only because the Protestants copied the Catholic Vulgate: "And they that are Christi have crucifixerunt/crucified their flesh, with the vices and concupiscences." And should you have wondered how English bibles came upon the word "crucifixion," now you know. As for "concupiscences," you are on your own.
Having published a handful of books on the oldest Greek manuscripts, Phil Comfort ignored them when he authored the NLT: "Those who belong to Christ Jesus have nailed the passions and desires of their sinful nature to his cross and crucified them there." There is no reference to "Christ Jesus" or "cross" in the Greek manuscripts scribed before the rise of Constantine—and he knows it.
Of course it is true that the "Ma’aseyah’s flesh had been affixed to the Upright Pillar" to honor the promise of Passover, but that wasn’t remotely close to what Sha’uwl was saying. And the fulfillment of Passover only resolved the consequence of religious and political rebellion which is death. Our perversions were actually redeemed the following day, during the Miqra’ of Matsah. Yahowsha’s soul went to She’owl to pay the penalty so that we might receive His gift of perfection—all in accord with the Towrah and its Covenant.
Contrary to what Sha’uwl wrote, our "flesh" still exists. Our mortal bodies still suffer pain, and we all endure misfortune. While our "deep desires," "longings," and "angry responses" when appropriate, are good things, even our cravings persist. Therefore, if the New American Standard Bible’s rendition of this verse is accurate, then Paul is wrong once again: "Now those who belong to Christ Jesus have crucified the flesh with its passions and desires."
Moving on to Sha’uwl’s next statement, since "kai – and or also" is omitted from P46, since Paul didn’t write "en – in" once, much less twice, since the placeholders for Ruwach are side by side, and since "στοιχωμεν – stoichomen – advances in a line" was rendered in the plural, present, active tense, the Nestle-Aland Interlinear isn’t even remotely accurate. "If we live in spirit in spirit also we might walk." So while admittedly less unintelligible, this is at least a little more consistent with the original text:
"If (ei) we live (zao) for spirit (ΠΝΙ / pneumati), for spirit (ΠΝΙ / pneumati) we march in a line (stoichomen – we proceed to advance in a row, and we live in conformity, and we behave by imitating)." (Galatians 5:25)
The use of stoichomen, a cognate of stoicheion, in this context is a bit of a problem. First, it speaks of "soldiers following their leader in a militaristic regimen, never stepping out of line," which is reminiscent of "Onward Christian Soldiers marching off to war." And while that depicts the submit and obey realm of religion which is devoid of freewill, it also represents the command and control structure a spiritual envoy like Satan would have known. Yahowah’s spiritual envoys, messengers, and representatives following orders in a militaristic regimen devoid of freewill." But this is not the realm man was designed to live in nor similar to the realm we are headed to. Yahowah gave us the gift of freewill, one that we all currently enjoy. And even with the presence of the Set-Apart Spirit, we do not live in conformity, but still enjoy the full benefits of freewill.
And even if we were to jettison all of stoichomen’s inappropriate baggage, and consider it to mean "live in conformity," we have to ask ourselves: conformity to what? And the answer, according to Paul, is to "behave by imitating" him.
Also troubling, stoicheion was used twice in Galatians and once in Colossians to describe the "demonic powers associated with the fundamental elements of religious mythology," so this is conflicting, taking believers to that which Paul has condemned.
Jerome’s conclusion as manifest in the King James reads: "If we live in the Spirit, let us also walk in the Spirit." The LV clearly supplied the text: "If we live in the Spirit, let us also walk in the Spirit." And the NLT simply marched the thought a little farther down the field: "Since we are living by the Spirit, let us follow the Spirit’s leading in every part of our lives."
Thankfully, we have arrived at the last verse of the fifth chapter. Now if only this was the last chapter and last of his letters.
"Not (me) we might come to exist (ginomeoa) vainly boastful (kenodoxos – glorifying ourselves without reason, being conceited, while sharing opinions which are baseless), one another (allelous) provoking and irritating (prokaleomai – calling forth to challenge others to combat), each other (allelous) jealous and envying (phthonoentes – corrupt and defiled)." (Galatians 5:26)
Kenodoxos is a tough word to translate. It is comprised of kenos, meaning "empty and vain," which either means "failed or egotistical," and also "devoid of truth," and doxa which conveys "opinions, conclusions, and judgments," but also "brilliant splendor" and "praise." So, does it mean "failed judgment," "devoid of light," "undeserved egotistical appraisal," or "baseless opinions?" Our lexicons suggest that kenodoxos means "proud or glorifying without reason, conceited, boastful, or falsely enlightened." In that it defines "a person who is void of real worth but who wants to be admired by others," it is hard not to see the self-absorbed author of Galatians in kenodoxos. So why is he opposed to it?
After all, it would be hard to find a letter containing more "irritating," more "combative," or filled with more "provocative" rants than Galatians. So if these things no longer exist for those who "live in the spirit," this epistle does not conform either.
Not that I understand it any better, the Nestle-Aland McReynolds Interlinear suggests Paul said: "No we might become empty splendor one another provoking one another envying."
If the KJV is right, based upon his letter, Paul would be the poster child for wrong: "Let us not be desirous of vain glory, provoking one another, envying one another." But it’s not the Protestant’s fault; they just copied the Roman Catholic Latin Vulgate: "Let us not be made desirous of vain glory, provoking one another, envying one another." NLT: "Let us not become conceited, or provoke one another, or be jealous of one another." In other words, let’s not act like Paul.
As is our custom, let’s give Sha’uwl the last word:
"This freedom and liberty of ours being Christos it freed, so you all are directed to stand firm. Therefore, also, not again in yoke of subservience and slavery you are held based upon a grudge against you all, controlling you and forcing you to surrender to someone who bears ill will, is resentful, violent, and quarrelsome. (5:1)
You pay attention, I, Paulos, myself say to you all that if on the condition that you may be circumcised, Christos is totally worthless and completely meaningless, not in the least bit helpful or useful for you. (5:2) So then, furthermore, repeating myself, I testify, insist, and protest to every man being circumcised that he actually is obligated to do and perform the entire and complete Towrah. (5:3)
You have invalidated and rendered inoperative, abolishing the purpose of the separation of Christou whosoever is in unison with the Towrah. You all having been declared righteous, and having been vindicated with the Charis / Gratia / Graces, you all have fallen away and have been forsaken. (5:4)
Because indeed, we in spirit out of faith hope. Righteousness we await patiently. (5:5) In Christo Iesou neither circumcision is someone is capable, powerful, and mighty nor uttermost part of the penis, on the contrary through faith love operating. (5:6)
You were trying, running, and progressing well, in a fine way that was pleasing. Who or what you it prevented and impeded, it offended and was beaten of the truth not to be persuaded, to obey, and to follow along faithfully? (5:7) The enticing persuasion and soliciting inducement not from the one providing a name to you all. (5:8) A little yeast whole of the batch it yeasts. (5:9)
I have been persuaded to coax and convince you, winning you over in the Lord because nothing different other than this may you all regard or ponder, potentially holding as a belief. So now, the one stirring you up and causing you great distress, confusing, bewildering, and mystifying you will undergo and endure the judgment, condemnation, and punishment, whoever this individual might be. (5:10)
But now, I, brothers, if conditionally circumcision nevertheless still I preach, why and for what further besides am I pursued and persecuted, made to flee timid and fearful at the commands of another? As a result, therefore perhaps it is possible, invalidated and annulled this offending trap and stumbling block which ensnares and is offensive of the crucifixion. (5:11)
And also how I wish and pray for a malicious curse, that they might castrate and emasculate themselves, suffering amputation of their penis and testicles, those troublemakers among you who stir you up to rebel by disseminating religious error and political seditions. (5:12)
For you upon freedom you all were named and were called brothers. Only not in the liberty to the point of the starting point of the original violent attack of the flesh. To the contrary, by of the love you all are slaves of each other. (5:13) Because of this then all the Towrah in one word has come to an end and is finished in the you loving of the nearby neighbor as yourself. (5:14) But if each other you all bite and you devour, you all watch out, not under one another you might be consumed. (5:15)
But I say in spirit you are all commanded to advance. And so the desire and passion of lustful craving of the flesh deny, lest you might come to an end. (5:16) For indeed, the flesh’s desires and passions against the spirit, and so then the spirit in opposition to the flesh, because of these one another it is hostile and adversarial in order to negate what conditionally you all might presently propose and want of these to possibly behave and do. (5:17) But if in spirit you all are not guided, you are under the control of the Towrah. (5:18)
But now evident, clearly seen, and widely known are (eimi) the works and assigned tasks of the flesh which indeed exist as sexual promiscuity, impure materiality, sensuality, (5:19) the likeness manifesting what can be observed, the use and administering of drugs, hatred and hostile antagonism, strife, dissension, and quarrelling, deep devotion and jealousy, the desire to make a sacrifice, selfish ambitions and hostile rivalries, discord and division, taking another stand, the freedom to choose for oneself, (5:20) envious corruption, drunkenness, public partying, and that similar to this which I previously spoke to you inasmuch as I said before that the likes of such carrying out and committing these practices, the reign and kingdom of God, they will not inherit. (5:21)
But the fruit of the spirit is: love, happiness, peace, patience, mercy from an upright implement, being good through generosity, faith, (5:22) gentleness, meekness, and humility, self-control over one’s sexual appetite, with regard to such there is no Towrah. (5:23)
But the ones of the Christou the flesh has been crucified with the sufferings, passions, the deep desires, and longings. (5:24) If we live for spirit, for spirit we march in a line, behaving by imitating, living in conformity. (5:25) Not we might come to exist vainly boastful sharing opinions which are baseless, one another provoking and irritating, each other jealous and envying)." (5:26)