Questioning Paul

Chapter 2

part 5


With this connection established, and especially now that Yahowah and His Towrah have become Sha’uwl’s enemy, let’s take a moment more and consider the position articulated by the other side in this debate.

While I cited much more of what Dowd / David was inspired to write in the 19th Psalm concerning Yahowah’s message, His Guidance and His Towrah in the previous chapter, please consider this reminder...

"Yahowah’s Towrah (Towrah) is complete and entirely perfect, lacking nothing, helpful, healing, beneficial, and true (tamym), returning, restoring, and transforming (suwb) the soul (nepesh). Yahowah’s testimony (‘eduwth) is trustworthy and reliable (‘aman), making understanding and obtaining wisdom (hakam) simple for the open-minded (pethy)." (Mizmowr / Song / Psalm 19:7)

In this Proverb, this same Towrah is called "towb – good." This means, according to God, the "good news" and His Towrah are synonymous, making Paul’s claims ridiculous.

"Consistently listen (shama’) children (ben) to the correct and disciplined instruction (muwsar) of the Father (‘ab) and (wa) pay attention (qasab) so as (la) to know and discover (yada’) understanding and discernment (bynah). For indeed, such teaching and learning, instruction and direction (laqah) is good, beneficial, and helpful (towb – is proper, prosperous, favorable, pleasing, enjoyable, valuable, and healing). For this reason, I have given you (la natan) My Towrah (Towrah). You should not forsake, neglect, or reject it (‘al ‘azab)." (Masal / Word Picture / Proverbs 4:1-2)

The 119th Psalm is comprised of the most inspiring and beautiful lyrics in Scripture. Let’s turn to it next.

"You have actively engaged and accomplished (‘asah) good, beneficial, and generous things (towb) with and through (‘im) Your associate and coworker (‘ebed), Yahowah (Yahowah), in accordance with (ka) Your Word (dabar). The good and positive aspects associated with (tuwb) exercising good judgment, the whole process of informed, rational, decision making (ta’am), leading to (wa) understanding based upon knowledge (da’ath) teaches me so that I might benefit by choosing to respond appropriately (lamad). So indeed (ky), in (ba) the terms and conditions of Your binding covenant agreement (mitswah), I completely trust and totally rely because they are verifiable and enduring (‘aman). (119:65)

Prior to the time that I responded and answered this invitation, before I was thoughtful, spoke truthfully, and composed these songs, I was preoccupied and (terem ‘anah) I (‘any) unintentionally erred, I inadvertently wandered aimlessly without deliberation and sinned without meaning to do so because I was unwittingly deceived and therefore placed my faith in mistaken opinions (shagag). But (wa) now, at this point in time (‘atah), I literally keep my eyes totally focused upon, carefully and completely observing, closely examining, diligently exploring, and genuinely evaluating, the complete totality of (shamar) Your Word, Your Instruction, and Your Promise (‘imrah). (119:66)

You (‘atah) are good (towb - generous and pleasing, enjoyable and festive, beautiful and pleasant to be around), Yahowah (Yahowah), and (wa) are doing what is good and beneficial by (yatab) helping me learn, becoming better acquainted, while teaching me how to properly respond to (lamad) Your clearly communicated prescriptions of what I should do to share life with You (choq). (119:67)

The self-important, self-motivated, and presumptuous (zed) lie, they mislead and deceive with their speeches promoting worthless beliefs (sheqer). Smearing and slandering with misinformation, their scribes conceal what I have said on behalf of God by plastering over it with their official message (‘al taphal). (119:68)

I will (‘any), with all my heart, with all my energy, personal commitment, and sense of purpose (ba kol leb), engage my Savior by keeping close to and by observing (natsar) Your precepts, those instructions which You have entrusted to us, encouraging us to pay close attention to and examine for guidance so that we respond appropriately to You (piquwdym). (119:69)

Your Towrah (Towrah) is actively engaged in my life because I delight in it, something I find totally enjoyable (sha’a). (119:70) It is good and beneficial for me (towb la) that indeed (ky) You responded, providing Your testimony (‘anah) for the purpose of (ma’an) teaching me how to properly respond to (lamad) Your engraved and clearly communicated prescriptions of what I should do to be cut into this relationship (choq). (119:71)

The Towrah teaching, instruction, direction, and guidance (towrah) of Your mouth (peh) is better and more prosperous for me (towb la) than (min) thousands of (‘eleph) gold and silver coins (zahab wa keceph)." (Mizmowr 119:65-72)

In that Dowd / David is speaking to and on behalf of Yahowah and His Towrah, his insights and perspective regarding both are relevant to this discussion. In the 25th Psalm, we find him saying...

"The sins (chata’ah) of my youth (na’uwrym) and rebellion (pesha’) do not remember (lo’ zakar) as (ka) Your love and mercy for me is remembered (chesed zakar la ‘atah) on account of (ma’an) Your goodness (towb – Your perfect nature), Yahowah (efei). (25:7)

Yahowah (efei), the Most High (‘al), is good (towb – moral, perfect, beautiful, pleasing, joyful, cheerful, happy, favorable, beneficial, generous) and always right, completely correct and consistently straightforward (yashar), therefore (ken), He is the Source of teaching and instruction, and He guides and directs (yarah) sinners (hata’) along the Way (ba ha derek). (25:8)

He enables the way of (darak) the unpretentious and sincere who respond and actively engage (‘anaw) with this means to exercise good judgment and to achieve justice by resolving disputes (ba ha mishpat). He provides the information to teach (lamad) those who respond to His call and act upon (‘anaw) His Way (derek). (25:9)

All (kol) the mannerisms and conduct (‘orah) of Yahowah (efei) are merciful and beyond reproach (checed) and they are trustworthy and reliable (‘emeth) for (la) those who are preserved by (natsar) His Family-Oriented Covenant Relationship (beryth) and His enduring Witness and restoring Testimony (‘edah). (25:10)

As a result (ma’an) of Your name (shem), Yahowah (efei), You will choose to genuinely and completely forgive (wa salah) my sin (la ‘awon), which (ky huw’) is great (rab). (25:11)

Hence (zeh), whatever (my) individual (‘ysh) respects and reveres (yare’) Yahowah (efei), He will teach and guide him (yarah) in (ba) the Way (derek) He should choose (bahar). (25:12)

His soul (nepesh), in (ba) the most favorable, pleasing, and festive circumstances (towb – goodness, beauty, prosperity, and enjoyment), will dwell and endure (lyn), and his descendants (zera’) will inherit (yaras) the realm (‘erets). (25:13)

A very close and intimate fellowship with (cowd) Yahowah (efei) is certain for (la) those who respect and revere Him (yare’). And His Family-Oriented Covenant Relationship (beryth), He makes known to him (yada’)." (Mizmowr / Song / Psalm 25:7-14)

Speaking of "towb – good," here is another insight...

"And then (wa) I encourage you to consider acting upon and actively engaging in (‘asah) that which is good, beneficial, moral, agreeable, generous, and pleasing (towb – that which is in accord with the standard, is valuable, prosperous, ethical, just, worthy, and worthwhile) and as a result (wa) live (sakan) forever (la ‘owlam)." (Mizmowr / Song / Psalm 37:27)

A bit more comprehensive illustration regarding the enduring merits of Yahowah’s Towrah is advanced in the 40th Psalm. And once again, these lyrics were scribed by a man whose name means "Beloved." If you want God to view you similarly, this is good advice...

"At that time (‘az) I shared (‘amar), ‘Behold (hineh), I am coming (bow’) with (ba) the scroll (magilah) of the written document (cepher) which was dictated and scribed (katab) on my behalf (‘aly) regarding (la) the work You have done and will do to accept me, God (‘asah rasown ‘elohy). I genuinely want and willingly accept this (chaphets). (40:8)

Your Towrah – Your Instruction and Teaching, Your Guidance and Direction – is within the midst (tawek) of my inner nature (me’ah). I have proclaimed the good news of (basar) vindication fairly and accurately, responsively, honestly, and correctly (tsadaq) in (ba) the great assembly and esteemed community (rab qahal). Behold (hineh), my lips (saphah) have not been restrained (lo’ kala’), Yahowah (efei). (40:9)

You (‘atah), Yourself, know, You respect and acknowledge (yada’) that I have not hidden nor concealed (lo’ kacah) Your means to achieve righteousness through vindication (tsadaqah) in the midst of my heart (ba tawek leb). (40:10)

I have spoken about (‘amar) Your trustworthiness and reliable nature (‘emuwnah) and (wa) Your salvation (yashuw’ah). I have not hidden nor concealed (lo’ kachad) Your mercy (chesed) or (wa) Your integrity, honesty, and steadfast reliability (‘emeth) on behalf of (la) the esteemed community and great assembly (qahal rab). (40:11)

Yahowah (efei), You (‘atah) will not withhold (lo kala’) Your love and mercy (rachamym) from me (min). Your unfailing devotion, love, and unearned favor (chesed). Moreover (wa), Your integrity, honesty, and trustworthiness (‘emeth) continually (tamyd) protect me from harm and they spare my life (nasar). For indeed (ky), You are surrounding me, providing a covering for me, God (‘aphaph ‘al). (40:12)

For the entire duration of time (‘ad), evil and wrongdoing will not be counted against me (ra’ah lo’ ayn ‘aown). And (wa) I will not be able (lo’ yakol) accordingly to see (la ra’ah) them though they be more numerous (‘atsam) than (min) the hairs on my head (sa’arah ro’sh). (40:13)

So (wa) my heart (leb) is restored (‘azab), accepting and delighted with (rasah) Yahowah (efei) saving me (nasal). Yahowah (efei) is prepared and ready, even excited about (chuwsh), helping and supporting me, influencing and assisting me (‘ezrah).’" (Mizmowr / Song / Psalm 40:8-14)

Let’s consider one last word of advice, some of which also appeared at the end of the previous chapter. This next bit of guidance comes from the Towrah, itself. Moseh is summarizing what he has learned for our benefit.

"The covered and concealed (satar) belong to Yahowah (la efei), our God (‘elohym), and those things which are revealed and made known (galah) belong to us (la), and are for (la) our children (ben) eternally and forever (‘ad ‘olam), to act upon and conduct ourselves in accordance with (‘asah ‘eth) all (kol) the words (dabar) of this (ze’th), the Towrah (ha Towrah – the signed, written, and enduring way of treating people, giving us the means to explore, to seek, to find, and to choose the source from which instruction, teaching, guidance, and direction flow, that provides answers which facilitate our restoration and return, even our response and reply to that which is good, pleasing, beneficial, favorable, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, purifying and cleansing us so as to provide an opportunity to change our thinking, attitude, and direction). (29:29)

Indeed, truly and surely (ky), you should actually listen to (shama’ ba) the voice and the call, the invitation and summons (qowl), of Yahowah (efei), your God (‘elohym), for the purpose of observing, closely examining, and carefully considering (la shamar) the terms and conditions of His binding covenant contract (mitswah) and His clearly communicated prescriptions regarding life (wa chuwqah), which are inscribed (ha katab) in (ba) the written scroll (ha seper) of this (ze’th), the Towrah – the Instruction and Teaching, the Guidance and Direction (ha Towrah). That is because (ky) you will actually be transformed, be changed, be restored, and return (suwb) to (‘el) Yahowah (efei), your God (‘elohym), with all (ba kol) your heart and emotions (leb), and with all (wa ba kol) your soul and inner nature (nepesh). (30:10)

For (ky) these (ze’th) terms and conditions of the agreement (mitswah) which beneficially (‘asher), I am (‘anky) instructing and guiding you (sawah) this day (ha yowm), they are not too difficult for you, they are not a hardship (huw’ lo’ pala’) for you (min), nor are they beyond your reach (wa lo’ huw’ rahowq). (30:11)

For indeed (ky), the exceedingly powerful and great (ma’od) Word (ha dabar) of your God (‘el) facilitates your approach and brings you near, enabling you to engage in a close and personal relationship (qarowb)—as part of your speech (ba peh), and in your heart, influencing your feelings and attitude (wa ba leb)—to engage with, capitalize upon, and celebrate Him (la ‘asah). (30:14)

Open your eyes, establish this perspective, and become aware (ra’ah): I am offering (natan) on your behalf and in your presence (la paneh) this day (ha yowm) an association with (‘eth) the Life (ha chay) and (wa) an association with (‘eth) that which is Good (ha towb). But also (wa) that which is associated with (‘eth) death (ha mawet) and (wa) an association with (‘eth) that which is bad, evil, wicked, harmful, and destructive (ra’). (30:15)

Because, that which (‘asher) I am (‘anky) instructing and guiding you (sawah) this day (ha yowm) is for the purpose of (la) you really wanting to genuinely love, and you choosing to actually demonstrate your affection in a personal and familial relationship (‘ahab) so as to be closely associated with (‘eth) Yahowah (efei), your God (‘elohym), and achieving this result by (la) actually walking (halak) in His Ways (ba derek),

and (wa) for the purpose of (la) actually observing, closely examining, and carefully considering (shamar) His terms and conditions as they pertain to His binding relationship agreement (mitswah), His clearly communicated and engraved prescriptions of what we should do in life to live (chuwqah), and (wa) His means used to exercise good judgment and justly resolve disputes (mishpat), and also (wa) to restore your life and keep you alive, renewing and preserving your life (chayah), and (wa) to make you great, increasing you exponentially so that you grow in every possible way (rabah),

and so (wa) Yahowah (efei), your God (‘elohym), will kneel down, diminishing Himself in love to greet, welcome, and bless you, invoking loving favors upon you (barak) in the realm (ba ha ‘erets) where relationally (‘asher) you (‘atah) are going to, and will be included within (bow’ la), this named place of renown (sham / shem), receiving it as an inheritance (la yaras). (30:16)

But if (wa ‘im) you turn your heart away from Him (panah / paneh leb), and if you do not listen (wa lo’ shama’), and you are lured away (wa nadah), and you bow down in worship (hawah) to other gods (la ‘aher ‘elohym), and you actively engage with and serve them (wa ‘abad), (30:17) I am reporting the following message, warning, and verdict (nagad la) this day (ha yowm) that indeed (ky) you will be utterly destroyed and completely annihilated, ceasing to exist, and thus (‘abad ‘abad) not elongating your days (lo’ ‘arak yowmym) upon (‘al) the earth (‘adamah). (30:18)

I have testified repeatedly to restore and warn (‘uwd) you in (ba) this day (ha yowm) with regard to (‘eth) the spiritual realm (ha shamaym) and with regard to (‘eth) the material world (ha ‘erets), and about life (wa ha chay) and death (wa ha mawet). I have freely offered (natan) on your behalf and in your presence (la paneh) the blessing which restores the relationship (barakah) and also (wa) the curse of being abated and seen as worthless (qalalah). So (wa) you should actually choose in favor of (bahar ba) continued life and renewal, of nourishment and growth (chay), so that (ma’am) you (‘atah) and your offspring (zera’) are restored to life, renewed, and are spared (chayah). (19)

This is accomplished by (la) choosing to genuinely love and closely associate with (‘ahab ‘eth) Yahowah (efei), your God (‘elohym), by (la) really listening to (shama’) His voice and His call (qowl), and by (wa la) choosing to stay especially close to Him (dabaq). For indeed (ky), He (huw’) is the source of your life, and of renewal (chay), and of lengthening (wa ‘orek) your days (yowm), enabling you to dwell (la yasab) in the realm (‘al ‘adamah) which (‘asher) Yahowah (efei) promised (saba’) to your fathers (la ‘ab), to Abraham (la ‘Abraham), to Yitschaq (la Yitschaq), and to Ya’aqob (wa la Ya’aqob), to give it as a gift (natan) to them (la)." (30:20)

Yahowah’s perspective, His guidance, is sufficiently clear to guide those who are seeking to know Him, who are seeking to understand what He is offering, and who are seeking to learn how to respond.


Now we are in a better position to ascertain the differences between Paulos’ Graced-based "euangelion – healing messenger and beneficial message" and the alternative, Yahowah and His Towrah. And in this light, if we are going to seriously consider the so-called "Christian New Testament," it is incumbent upon us to accurately relate the words contained therein so that they can be understood correctly. If it is to be considered a Godly document, we are not at liberty to change it, at least without consequence. And if it is not Godly, by changing it, we obfuscate the evidence thoughtful people require to evaluate its veracity. So let’s not change euangelion to "Gospel."

Having introduced his second thought with, "I marvel, am amazed and astonished, wondering and surprised that namely in this way quickly and in haste you change, desert, and depart, becoming disloyal apostates and traitors away from your calling in the name of Grace to a different healing message and beneficial messenger,…" (1:6) Paulos continued with:

"…which (hos) does not exist (ou eimi) differently (allos – as another, other, different, or contrasting), if not (ei me – conditionally or hypothetically negated because) perhaps some (tis – or things) are (eimi) the ones (oi) stirring you up, confusing you (tarasso sou – causing you to be troubled and distressed, causing commotion and agitating you), and also (kai) wanting and proposing (thelo – desiring and deciding, taking pleasure in and aiming, resolving and being of the opinion) to change and pervert (metastrepho – to turn one thing into another, overturn and reverse) the beneficial messenger and healing message (to euangelion) of the (tou) Christou (ΧΡΥ – a placeholder used by Yahowsha’s Disciples and in the Septuagint to convey Ma’aseyah)…” (Galatians 1:7)

So that you know, this same clause was translated in the Nestle-Aland 27th Edition McReynolds English Interlinear as: "what not is other except [not applicable] some are the ones troubling you and wanting to turn across the good message of the Christ."

So since the writing quality is poor, since Paul infrequently defines his terms, since it required a considerable effort to ascertain the distinction between Paul’s position and God’s, I suspect that the Galatians were scratching their heads, wondering what Paulos was trying to say. Half a breath ago, he bemoaned that there were two distinctly different approaches. He was angry because so many had abandoned his mantra for the other proposition. Now he appears to be saying that these two messages aren’t different at all, but that they are only being made to appear to be in discord by some unknown agitators. But how can that be so when, in his previous sentence, he had his Lord snatching us away from the Old System.

And in spite of this, our maestro of confusion is calling his rivals "tarasso – confusing." The man responsible for the greatest upheaval in human history said that those who had challenged his upending of God’s message were guilty of perversion. It is the tactic politicians deploy to demean their rivals, projecting their faults upon their opponents. So when the party who is not actually guilty of the crime responds, the audience becomes sufficiently confused to question those inappropriately slandered, leaving the actual perpetrator of the crime unscathed, their biggest fault no longer considered. That is precisely what is occurring here. Paul could not have been more disingenuous if he tried.

In these words, we are also witnessing the insecurity of the man, the very trait which made him susceptible to Satan. Paul has thin skin. He cannot tolerate a rival. He pounces on every opponent, every threat to his authority, real or imagined. The liar calls others, perceived more worthy, liars, in an attempt to cut them down so that he can rise above them. And like most all insecure men, he is drawn to those who are confident, in this case Yahowsha’ and His Disciples, in hopes of filling the enormous void in his own life, only to turn against them as a result of his own flawed and corrupt character. It is a dance which has been played a thousand times, and in every walk of life, but never with the stakes this high.

If you have never witnessed the destructive capacity of an insecure individual, you are fortunate. And if, as a result, you don’t see this character flaw driving Paul’s inappropriate and angry rant against the Galatians for not believing him, then at the very least I hope that you see his words as mean-spirited and disingenuous. This is a million miles from Scripture.

When this introductory statement is set into the context of Paul’s life and writings as we know them, it becomes obvious that Paul’s message was the only one which was completely different than everyone else’s, including Yahowah’s, Yahowsha’s, and the Disciples’. And considering the qualifications of the others, Sha’uwl’s was hard to believe. So the purpose of this epistle was to launch a defensive of his authority through a series of offensive attacks.

Consistent with the preview presented in the opening chapter, Paul will continue to undermine, belittle, and besmirch the Torah, separating Yahowsha’ from it so as to nullify His sacrifice. And before long, we will witness him discrediting Yahowsha’s Disciples, effectively nullifying the Ma’aseyah’s message. These things done, he substituted his own doctrine while claiming to have God’s authorization.

You may be wondering why I am now so judgmental, tearing Paul to ribbons for mistakes big and small, especially since I admitted to being fooled by him for many years? The reasons are varied. As I’ve shared, my intent wasn’t to expose and condemn the differences between Pauline Doctrine and the Torah, but instead to resolve them. I began doing what many have done before me. In fact, some have made a religion of it. By blending rabbinical Judaism with Pauline Doctrine, they call themselves Messianic. But then I reached a point where I just couldn’t do it anymore. I could no longer find common ground. The chasm grew too large as the conflicts grew insurmountable. And the more I looked to Yahowah and Yahowsha’ for help, the more I found them at odds with Paul. Ultimately I had to take sides. I could either be with God or be with Paul. And while that was an easy choice, neither Yahowah nor Yahowsha’ are ever easy on those who corrupt their message. Their approach is now mirrored in this book. It is informed, rational, relentless, uncompromising, and especially judgmental. Too much is at stake to take any other approach.

Also I suppose that I’m sympathetic to those who believe, as I once did, that Paul spoke for God. I fully appreciate how enormously difficult it will be for many of you to process and accept the evidence which is being laid before you. So while I make no apologies for being judgmental, I nonetheless appreciate the fact that this approach, along with the unpopular nature of this message, will turn many people away who might otherwise have been helped if this review wasn’t so one sided. And yet ultimately, every one of us will eventually take sides on this argument. I’ve made my choice.

Surprisingly, it wasn’t especially hard for me to admit that I was wrong – even that I had been played for a fool. In fact it was a relief, as I hope it is for you one day. There is something wonderfully liberating and reassuring when you come to a place that everything falls into place, where there is no longer a collection of odd-shaped pegs which have to be wiggled and whittled to fit.

But the bottom line with all of this is that you shouldn’t trust me any more than you trust Paul. Yahowah alone is trustworthy. Do your own research. Compare their testimony. Then decide.

Speaking of perverting, as we have been, the King James Version changed "if not" to "but." They added "there," and "that" without justification. They ignored thelo, and its meaning entirely, as if the verb was not in the text. "Turned around and changed" was rendered "pervert" and euangelion was replaced with "gospel." Then to add insult to injury, the KJV replaced "XPY (Chi Rho Upsilon)," the Divine Placeholder for "Ma’aseyah," with a transliteration of a derogatory Greek word which was not actually written in the text, and they wrote "Christ." Besides all that, they did a pretty good job with: "but there be some that trouble you, and would pervert the gospel of Christ." The Latin Vulgate reads: "except that there are some persons who disturb you and who want to overturn the evangelium Christi." To Jerome’s credit, "overturn" is a literal translation of metastrepho and evangelium is an accurate transliteration of euangelion.

To help all of us retain our footing, the text actually reads: "...which does not exist differently, if not conditionally or hypothetically negated because perhaps some are the ones stirring you up, confusing you, and also wanting and proposing to change and pervert the beneficial messenger and healing message of the Christou," (1:7)

But evidently feeling at liberty to write whatever they wanted, the New Living Translation completely ignored the presence of euangelion in their rendering: "You are being fooled by those who deliberately twist the truth concerning Christ." Yet that wasn’t their only liberty. Tarasso doesn’t mean "you are being fooled." There is no basis whatsoever for "by those who deliberately" or "the truth concerning." And the XPY placeholder is based upon Chrestus, not Christos, and it represents the Ma’aseyah, not Christ.

But by stating that the Galatians were "being fooled by those who were deliberately twisting the truth concerning Christ," the NLT exonerates Sha’uwl while condemning Yahowah’s witnesses. Truth had been upended.

As you consider the third clause of the second sentence, keep in mind that there were two messengers who came out of heaven, one trustworthy, the other deceitful. Also note the switch from Paulos, as the ultimate individual, to "we." I suspect that this is because he wanted his audience to believe that he was now speaking in conjunction with his god. This is something I’m particularly attuned to because I’ve seen it in Muhammad, who also admitted being demon-possessed. He not only used "we" similarly throughout the Qur’an, he positioned himself as errantly and egotistically. So at the very least, even if you aren’t yet ready to acknowledge the satanic influence, Paul is elevating himself to the place where he and his god are now speaking with the same voice. Furthermore, he is inferring that he is a messenger from heaven, while stating unequivocally that a person will be cursed if they challenge Paulos.

"...but (kai) to the contrary (alla), if (ean) we (emeis – first person nominative plural) or (e – another comparable) a messenger (aggelos – a heavenly envoy and spiritual servant) out of (ek – from) heaven (ouranos – the abode of God (this was written in the singular even thought Yahowah and Yahowsha’s consistently use the plural form)) might convey a healing messenger or beneficial message (euangelizo – may announce a helpful and prosperous communication or communicator) to you (sou) which is approximate or contrary to what (hos para – which is near, beyond, greater than, associated with, less than, positioned alongside, or is in the opinion of some in opposition to that which), we delivered as a beneficial messenger (euangelizo – we announced and told as a healing claim) to you (sou) then a curse (anathema – a dreadful consequence has been set up and) exists (eimi)." (Galatians 1:8)

This not only screams insecurity, which incidentally manifests itself as paranoia, with everyone else seen as a lesser form of life and as a potential foe, but also as delusional, with an insatiable need to be viewed as essential and right – no matter how useless or wrong. And this time Paul has gone so far as to say that he and his Lord are going to curse the opposition even if the competitor is a heavenly messenger.

From this point forward, and we are a mere two sentences into Paul’s first letter, Christians would invoke a curse on any and all who would question their faith. Any opposition to Pauline Doctrine would be demeaned as Satanic. And yet it was Satan, speaking through his Apostle, who was cursing humankind with these words.

In reality, Yahowah, Himself, sent "a Messenger out of heaven to convey His healing and beneficial message." His name explained His purpose: Yahowsha’, meaning Yahowah Saves. His message was in perfect harmony with His Towrah, making it the opposite of that being conveyed by Sha’uwl. Therefore, a "dreadful consequence exists."

Satan was also "a messenger out of heaven," as are all of Yahowah’s mal’ak – to cite the Hebrew term for "heavenly messenger." His message even "approximates" Yahowah’s witness, making it an effective counterfeit, something which appears genuine and yet is contrary to our interests.

Using Sha’uwl in this way, the Adversary has brought a curse upon himself and upon all who are in league with him. Yahowah announced this sentence in the Garden of Eden nearly six-thousand years ago, telling us that the serpent would be cursed for having beguiled Chawah by corrupting His testimony. So the curse that the Adversary brought upon himself has now found its way into Paulos’ preamble.

By writing this, Paul’s intent was to render any competitive message moot – especially Yahowah’s, Yahowsha’s, and the Disciples. He wanted his audience to join him in condemning his foes, God and His spokesmen. This is akin to Islam where Allah warns Muslims to be ever ready to attack, even slander and kill, all who would besmirch the Islamic god’s reputation by telling the truth. So while Allah is Satan, the wannabe god prevails by labeling his opponents "satanic," and thereby confusing the feeble-minded.

This duplicity confuses people because most cannot fathom why Satan would oppose Satan, as he appears to do in both Christianity and Islam. But the moment a person considers who Satan is and contemplates what he wants, the answer becomes obvious. Satan does not want to be known as the Devil nor as the Adversary, but instead as the Lord. He wants to be worshipped as if he were God. Therefore, it is perfectly rational, even clever, for Satan to oppose his Adversarial title in texts which not only present the Lord as god, but which at the same time undermine the credibility of the real God, His nature and His Covenant.

When the verb euangelizo is changed to a proper noun and becomes "gospel," as is the case with the KJV, we are left with nothing but the curse: "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed."

In this verse, the authors of the King James changed alla to "but," as if Sha’uwl selected de to begin the sentence. They ignored kai, which means "and," and then mistranslated ean as "though," as opposed to the preposition, "if." They transliterated (replicated the pronunciation of) aggelos as "angel," instead of translating (replicating the meaning of) it as "messenger." They added "preach" when there is no basis for it in the Greek. They then included the words "any other" without a textual justification, and replaced the first euangelizo, a verb, with the noun "gospel." Then the KJV arbitrarily added "unto," "than," and "that," all without textual support. They included a second "we," rendered the second euangelizo, not as "gospel" this time, but as "have preached," inadequately representing the word rather than replacing it. They added another "unto," without textual support, and then included the pronoun "him" as if Sha’uwl had written it. Since there is very little association between what Sha’uwl said and what the King James Version published, it’s easy to see how people have been misled by their product.

So it is fresh in your mind, Paul actually wrote: "...but to the contrary, if we or a messenger out of heaven might convey a healing messenger or beneficial message to you which is approximate or contrary to, beyond, or positioned alongside what we delivered as a beneficial messenger and announced as a healing message to you, then a curse with a dreadful consequence exists."

If you have disposed of your King James for a New American Standard Bible, the version which claims to present a literal rendering of the oldest Greek and Hebrew manuscripts, I’m sorry to say that it isn’t much better. It is as incongruent as the KJV, and obviously little more than a revision of its more popular predecessor. "But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed!"

Again, it was inappropriate to transliterate aggelos, "angel." But the crux of the issue here is that the verb euangelizo was rendered "preach to you a Gospel" the first time it appears (which is wrong linguistically), and then the second time the exact same verb appears, it was simply rendered "preach," as if euangelizo was one of many Greek words for "speak."

Recognizing that the vaulted and acclaimed Nestle-Aland Interlinear reads: "But even if we or messenger from heaven might tell good message to you from what good message we ourselves told to you, curse let there be," the New International Version is equally distant from the Greek: "But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned." The common dissimilarity from the words Paul actually penned, combined with their similarity to one another, affirms that these translations were actually revisions of one another.

The NLT, which we have learned is nothing more than a loose paraphrase under the slogan "The Truth Made Clear," reads: "Let God’s curse fall on anyone, including us or even an angel from heaven, who preaches a different kind of Good News than the one we preached to you." While "preaches…Good News" would have been a slightly more accurate translation of the first occurrence of euangelizo, demonstrating that the words, themselves, are irrelevant to their presentation, they translated the second euangelizo differently, this time without any reference to "different kind" or "Good News," even though the same exact word appeared twice.

Further, the sentence order in the NLT was reversed, and God’s title was added without textual support. In so doing, the passage now infers that God is the one cursing a specific individual, as opposed to the contrarian message existing as a curse.