Paul’s Linguistic Blunders in the Christian Scriptures

“Now to Avraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” (Galatians 3.16)
Paul claims in Galatians 3.16 the promises (plural) were made to one (singular), which is Moshiach (Christ); (Yet, typical of Paul, he obscurely makes a point [promise or promises] not handed down to the Elders of the Ekklesia. That is, he obscurely claims the promises made to Avraham and Avraham’s descendants are qualified to mean only Christ but does not identify what those promises are; in a sleight of hand twisting of the grammar in B’rashith 13.15 to obscure, for instance: The Whole House of Israel inheriting the Land of Israel during the Era of the Resurrection (Malachi 4.2), the Inheritance of the Torah (Devarim 33.4) while being an [anointed] Kingdom of Priests and a Holy Nation):
Matters that were revealed to Avinu Avraham in B’rashith 15: the Covenant between the Parts and revealed to Avinu Avraham at the Akeida in B’rashith 22.17-18.
Paul’s quote of zeyrechahyour seed  (from B’rashith 12.7, 13.15, 24.7) in Galatians 3.16 is taken out of the context in which the Revelation to Avinu Avraham was given throughout B’rashith!
Those, and pertinent passages read:
12.7 And the L-RD appeared unto Avram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the L-RD, who appeared unto him.
13.14 And the L-RD said unto Avram, after that Lot was separated from him: ‘Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward; 15 for all the land which thou seest, to thee will I give it, and to thy seed for ever. 16 And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered. 17 Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.
22.17-18 that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; 18 and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’
24.7 The L-RD, the G-D of Heaven, who took me from my father’s house, and from the land of my nativity, and who spoke unto me, and who swore unto me, saying: Unto thy seed will I give this land; He will send His angel before thee, and thou shalt take a wife for my son from thence.
“For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the L-RD, to do righteousness and justice; to the end that the L-RD may bring upon Avraham that which He hath spoken of him.’ ” (B’rashith 18.19)
Moshe commanded us a law, An inheritance of the Congregation of Ya’acov. (Devarim 33.4)
“Unto you that fear My name, shall the sun of righteousness arise with healing in his wings” (Malachi 4:2) “They [the Vathiqin] shall fear You with the [rising of] the Sun.” Tehillim 72.5 [the Vathiqin: Scrupulous One; See Mishnah Berachoth 3.5, Gemarah 25b]
to thee will I give it, and, for unto thee will I give it, alludes to the Era of the Resurrection of the Dead, when Avraham and his seed (descendants) will Inherit the Land of Promise!
Paul attempts to paint the promise(s) of The Inheritance of the Land of Israel and Anointing of the Whole House of Yisrael apportioned during the Era of the Resurrection of the Dead (“And Moses said unto him: ‘Art thou jealous for my sake? would that all the L-RD’S people were prophets, that the L-RD would put His spirit upon them!’ ” B’midbar [Numbers 11.29]
“And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions; And also upon the servants and upon the handmaids In those days will I pour out My spirit.” Joel 2.28-29)
to extend to the non-Jews: “That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” Galatians 3.14
In my honest opinion, this is one of Paul’s many linguistic blunders, in an attempt to solidify his Messianic (egalitarian {Hellenistic} Greco-Roman, non-Jewish) theology: (“There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” Galatians 3.28) A degradation of the Patriarchal Jewish society – an attempt to assimilate non-Jews into [Hellenistic] Jewish Society as well as an attempt to assimilate Jews into Hellenism – and a contradiction of 1 Timothy 2.12 “But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.” If we are all one in Christ Jesus, then how does Paul assert 1 Timothy 2.12?!
An example of one of Paul’s blunders is where Paul partially quotes Devarim [Deuteronomy] 30.14, “But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; Romans 10.8.
Torah is not anti-nomian good news (“Christ has redeemed us from the curse of the law, becoming a curse for us….”) “the word of faith, which we [Messianics] preach” but rather, is an expression of the Will of HaShem.
In fact, the Torah (Devarim [Deuteronomy] 30.14) says, “that you may do it!” Paul says in his theology (Acts 15.10 “which neither we nor our fathers were able to keep.” Romans 7.14-24) you can not do it!!!! Either the Torah is correct (you may do it) or Paul is correct (which neither we nor our fathers were able to keep.) but both cannot be correct!
In another place, (Romans 11.26) he misquotes Yeshayahu (Isaiah) 59.20 which says, “A Redeemer shall come to Tzion, those of Ya’acov who repent from willful sin, the Words of HaShem.” (Romans 11.26 misquoting Isaiah 59.20 says, “There shall come out of Sion the Deliverer, And shall turn away ungodliness from Jacob:”
Paul’s Galatians 3.16 argument is a blunder in grammar because he ignores or is unfamiliar with the rules of interpretation: the word zeyrechah (your seed, B’rashith [Genesis] 13.15) is used (expressly qualified) in B’rashith (Genesis) 15.13-14 in the singular (yet 13.15 is further qualified by the phrase “im Yitzchaq” in 21.10) while expressed in the plural.
Both 13.15 and 15.13-14 your seed in the singular is qualified in the plural as them (a collective unity, that is, an afflicted NATION) and as they.
According to Rabbi Yishmael’s Rules of Interpretation, this is known as a gezeera shavah, which is also called hekesh, comparison!
That is, where one passuk [verse] is unclear, another verse or two verses containing similar words come to clarify the unclear passuk!) That is 13.15 is qualified by the statement of HaShem in B’rashith 15.5 and 15.13-14:
And He took him outside, and He said, “Please look heavenward and count the stars, if you are able to count them.” And He said to him, “So will be your seed.””
13 “And He said unto Avram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 14 and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance.”

Paul’s blunder is compounded by the fact that, the phrase, “im Yitzchaq” (with Isaac in B’rashith 21.10) is superfluous (See the Netsiv on 21.10 and Tehillim 105.9):

Tehillim 105.9 [The covenant] which He made with Abraham, and His oath unto Isaac; לְיִשְׂחָק

Netsiv goes on to point out that Psalms 105, which is identical to chapter 16 in Chronicles I in all but one verse, foretells a better future, in which also Yitzchaq’s name will be altered. Referring to God’s covenant with the patriarchs, the ninth verse in this Tehillim (Psalm) differs from its correlate (Chronicles I, 16:16) in that the name Yitzchaq is spelled Yis’chaq in the phrase: “Ushevua-to leYitzchaq.” Says Netsiv, David foretold through divine inspiration that some day, the patriarch would be renamed to indicate the full joy that would replace the mockery.” Rabbi Naftali Zvi Yehuda Berlin of Volozhin, Ha’amek Davar: Commentary on the Pentateuch, New York: Friedman. <;

In other words, the Torah does not need to say, “shall not inherit with my son, with Isaac;” as Sarah only produced one [singular] son, Yitzchaq [Isaac] through whom the inheritance of Eretz Yisrael [the Land of Israel] passes!
Wherefore she said unto Avraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Yitzchaq.’
Although, im Yitzchaq [with Isaac] is superfluous, it qualifies what Yishmael was guilty of so as to merit being disinherited:
The inheritance of the Land of Israel comes with joyous (faithful) laughter (of Avinu Avraham: “Avraham fell on his face and laughed” B’rashith 17.17); not the laughter of mockery (by Yishmael) of the Covenant of Circumcision!
Paul mockingly, calls the Covenant of Circumcision a “mutilation” (Philippians 3.2); but the Torah specifies who can partake of the Pesach (Passover) Korban (Sacrifice) (that is, the Torah specifies who can come into the Commonwealth of Israel; only those who are circumcised: “And when a stranger shall sojourn with thee, and will keep the Pesach to the L-RD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.” “And One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.'” “And if a stranger shall sojourn among you, and will keep the Pesach unto the L-RD; according to the ordinance of the Pesach, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land.”
Because, Paul and the Jerusalem Council (Acts 15.1-29) stated that those non-Jews turning to HaShem did not need to be circumcised (that is, they stated there are two ordinances or standards for Pesach: one for the born Jew and one for those allegedly grafted into the Vine, or adopted as sons Romans 8.15, 11.17, Ephesians 3.6) they made a judgement contrary to the Torah, and counted as Avraham’s seed (heirs Galatians 3.29), non-Jews those HaShem explicitly excludes from the Covanant Promises made to Avraham and his descendants!
In conclusion, Paul tries to make an Arch-type-graphic (illustrative) argument that is not founded in the Torah!

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