1 Paulus, an ambassador — not from people, nor even through people, but through Yeshua the Anointed, and God the father, who raised him from the dead — and all the brothers with me.
To the assemblies of Galatia.
Grace to you=, and peace, from God the father and from our lord Yeshua the Anointed, who gave himself for our sins so that he may deliver us from the present wicked age, according to the will of God our father, to whom is glory throughout the age of ages.
I marvel at how quickly you’re= being transposed from the one who called you= in the grace of the Anointed, to a different good news — which isn’t actually another one, except there are some who are confusing you=, and wanting to distort the good news of the Anointed. But even if we, or a messenger from heaven, should bring you= good news which is different from what we brought to you=, let him be accursed. As we’ve declared before, and I now say again, if anyone brings you= good news different from what you’ve= accepted, let him be accursed.
For am I now persuading people or God? Or am I seeking to please people? For if I was still pleasing people, then I wouldn’t be a slave of the Anointed. But I’m making known to you= brothers, that the good news which was brought by me, isn’t according to a person. For I didn’t receive it from a person, nor was I taught it, but I received it through a revelation of Yeshua the Anointed.
For you= heard of my behaviour in Judaism, that I inordinately persecuted the assembly of God, and tried to destroy it. And I was advancing in Judaism beyond many contemporaries of my own generation, and was by nature an extreme zealot of the traditions of my fathers. But when God, who set me apart from my mother’s belly, and called me through his grace, was delighted to reveal his son in me, so that I might bring the good news of him to the nations, I didn’t communicate straightaway with flesh and blood, nor did I go up to Jerusalem to those who were ambassadors before me, but I went into Arabia, and then later returned again to Damascus.
Whereupon, after three years, I went up to Jerusalem to inquire of Petros, and I stayed with him for fifteen days. But I didn’t see any of the other ambassadors, except Yaakov, the brother of the lord. (And what I’m writing to you=. Look. In the sight of God, I’m not lying). After that I went into the regions of Syria and Cilicia. And I was unknown to the face of the assemblies of Judea that are in the Anointed, and they were only hearing, “The one who persecutes us is now bringing the good news — the faith which in the past he tried to destroy.” And they glorified God in me.
2 Fourteen years after that I went up again to Jerusalem with Barnabas and Titus. I went up in response to a revelation, and I laid out for them the good news which I proclaim among the nations. But only privately, to those of whom I thought highly, in case somehow I was running, or had run, for nothing.
But not even Titus, (who was with me), despite being a Greek, was compelled to be circumcised. This came about through those false brothers, brought in secretly, who’d come in to spy out our freedom which we have in Anointed Yeshua, so they might enslave us. But to whom we didn’t submit, not even for an hour, so that the truth of the good news might remain with you=.
But from those who were thought to be something, whatever they were was nothing to me. It’s of no consequence. God doesn’t accept a person based on their appearance. For those who were thought highly of contributed nothing to me. But on the contrary, they saw that I’ve been trusted with the good news to the uncircumcision, just as Petros has been to the circumcision. For the one who acted in Petros for the ambassadorship to the circumcision, acted also in me to the nations. And perceiving the grace which had been given to me, Yaakov, and Cephas, and Yohannes, those thought of as pillars, gave me, (and Barnabas), the right hand of partnershipa so that we would go to the nations, but they themselves to the circumcision — only that we should remember the poor, which was also the very thing I was eager to do.
But when Petros came to Antioch, I stood up to him to his face because he was clearly wrongb. For before certain people from Yaakov arrived, he ate together with non-Jews, but after they came he withdrew and separated himself from them, being afraid of those of the circumcision. And the rest of the Jews played along with him, so that even Barnabas was led astray with them by their hypocrisy.
But when I saw that they weren’t walking uprightly toward the truth of the good news, I said to Petros in front of everyone, “If you-, being a Jew by birth, live like the non-Jews and not like the Jews, why do you- compel the non-Jews to imitate the Jews? We who are Jews by birth and not ‘foreignc sinners’, knowing that people aren’t declared righteous by works of law, but by the faith of Yeshua the Anointed, we trusted in Anointed Yeshua so that we may be declared righteous by the faith of the Anointed, and not by works of law. Therefore also, no flesh will be declared righteous by works of law. And if, seeking to be declared righteous in the Anointed, we ourselves were also found to be sinners, then the Anointed is a servant of sin? May it never be! For if I build up again what I’ve demolished, I prove myself to be a transgressor. For through the law I died to the law, so that I should live to God. I’ve been executedd with the Anointed, and I’m no longer alive, but the Anointed lives in me. And what I now live in the flesh is in the faith of the son of God, who loves me and gave himself up on my behalf. I don’t set aside the grace of God, for if righteousness is through the law then the Anointed died for nothing.”
3 Oh foolish Galatians! Who has bewitched you= to not have confidence in the truth? You= to whom Yeshua the Anointed was set forth among you=, before your= eyes, as having been executeda. I only want to learn this from you= — did you= receive the spirit by works of law, or by faith in what you= heard? Are you= so foolish? Having begun by the spirit, you’re= now being completed by the flesh? Did you= suffer so much for no reason? If indeed it is without reason.
So then, does the one who supplies you= the spirit, and who works powers among you=, do so because of works of law, or because of faith in what you= heard? Just as Abraham trusted God, and it was accounted to him as righteousness. You= perceive then that those who are of faith — these are the sons of Abraham. But the writing foresaw that God would declare the nations righteous by faith, since he brought the good news before to Abraham, “All the nations will be blessed in you-.” So that those who are of faith are blessed together with faithful Abraham.
For as many as are of works of law are under a curse, for it’s been written, “Everyone who doesn’t continue to do all the things which have been written in the scroll of the law is accursed.” But that nobody is declared righteous with God in the law is evident because, “The righteous will live by faith.” But the law isn’t by faith, but, “The person who does them will live by them.”
The anointed redeemed us from the curse of the law, having become a curse on our behalf, (for it’s been written, “Everyone who hangs on a poleb is accursed”), in order that the blessing of Abraham may come to the nations in Anointed Yeshua — so that we may obtain the promise of the spirit through faith.
Brothers, I’ll say it in human terms — it’s like a covenant which has been confirmed by a person, nobody sets it aside or adds to it. So the promises were declared to Abraham and his seed. (It doesn’t say “to the seeds” as in many, but as in one, “and to your- seed”, who is the Anointed). And this is what I’m saying — the law, coming four hundred and thirty years later, doesn’t invalidate a covenant which has been confirmed by God in the Anointed, so as to nullify the promise. For if the inheritance is by law, then it’s no longer by a promise. But God granted it to Abraham through a promise.
What then? The law of transgressions was graciously added until the seed had come, (to whom he’d promised), who’d been appointed through messengers in the hand of a mediator. But a mediator isn’t a mediator of only one [side], but God is one.
So is the law against the promises of God? May it never be! For if the law that was given was able to make us alive, then righteousness really would’ve been by law. But the writing imprisons all things together under sin, so that the promise may be given by the faith of Yeshua the Anointed to those who trust. But before the coming of the faith, we were kept under guard together, under law, having been imprisoned together, for the faith which was about to be revealed.
So the law became our childhood guardian, to bring us to the Anointed so that we may be declared righteous by faith. And now that faith has come, we’re no longer under the childhood guardian. For you’re= all sons of God through faith in Anointed Yeshua. For as many as are immersed into the Anointed have put on the Anointed. There’s neither Jew nor Greek, neither slave nor free, neither male or female, for all of you= are one in Anointed Yeshua. And if you’re= of the Anointed then you’re= the seed of Abraham, and according to the promise, heirs.
4 And I say that the heir, as long as they’re an infant, is no different to a slave, (even though they’re lord of all), but they’re under managers and stewards until the day appointed by the father. In the same way too, when we were infants, we were enslaved to the fundamentals of the world. But when the time was fulfilled, God sent his son, coming from a woman under law, so that he may redeem those who are under law, that we may receive sonship.
And because you’re= sons, God sent the spirit of his son into your= hearts, crying out, “Abbaa. Father.” So that you’re- no longer a slave, but a son. And if you’re- a son, you’re- also an heir of God through the Anointed. But then indeed, not knowing God, you= were a slave to those who aren’t by nature gods. But now, perceiving God, or rather, being perceived by God — how is it that you= turn back again to the weak and poor fundamentals to which you= want to become enslaved all over again? You’re= observing days and months, and seasons and years! I’m afraid for you=, in case somehow I’ve laboured among you= for no reason.
Become like me, because I’m also like you=. Brothers. I’m pleading with you=. You= haven’t done me any wrong, but you= know that it was through the weakness of the flesh that I first brought the good news to you=. And you= didn’t scorn my trial that’s in my flesh, nor spit me out, but you= welcomed me as if I was a messenger of God, as if I was Anointed Yeshua.
Where then is your= blessedness? For I testify of you= that if it was possible you= would’ve gouged out your= own eyes and given them to me. Have I become your= enemy because I was truthfulb with you=? They’re zealous for you=, not for good, but to exclude you= — they want you= to be zealous for them. But it’s better to always be zealous in doing better, and not only when I’m present with you=.
My little ones, of whom I’m again in labour until the Anointed may be formed among you=, I want to be present with you= now, and to change my voice, because I’m at a loss concerning you=. Tell me, you= who want to be under the law — don’t you= listen to the law? For it’s been written that Abraham had two sons — one by the slave girl, and one by the free. But the one by the slave girl was indeed born according to the flesh, and the one by the free through the promise.
These things are figurative, because there are two covenants. The one indeed from Mount Sinai which gives birth into slavery, which is Hagar, (for Hagar is Mount Sinai in Arabia, and corresponds to the present Jerusalem, for she’s in slavery with her children). But the Jerusalem above is free, and she’s the mother of all of us. For it’s been written, “Celebrate barren one who doesn’t bear children. Burst forth and shout — you- who aren’t in labour, because the children of the desolate are more than those of the one who has a husband.” And we, brothers, just like Yitshak, are children of the promise.
But just as it was then, the one born according to flesh persecuted the one born according to spirit, so it is also now. But what does the writing say? “Throw out the slave girl and her son. For the son of the slave girl shouldn’t share an inheritance with the son of the free.” So then brothers, we aren’t children of the slave girl, but of the free.
5 It was for freedom that the Anointed freed us — so stand then, and don’t become entangled again by a yoke of slavery. Look, I, Paulus, say to you= that if you= become circumcised the Anointed will be of no benefit to you=. And I’m testifying again to all people who’ve been circumcised, that they’re debtors, to do the whole law. You= who are declared righteous by the law, have been nullified from the Anointed, you’ve= fallen from grace. For we, by the spirit, by faith, are anticipating an expectation of righteousness.
For in Anointed Yeshua, neither circumcision nor uncircumcision has any power, but faith works through love. You= were running well. Who hindered you= from being persuaded by the truth? This persuasion didn’t come from the one who calls you=. A little yeast leavens the whole lump of dough. I have confidence in you= in the lord, that you= won’t have any other thinking. But the one who’s disturbing you= will bear the condemnation, whoever it is.
But brothers, if I still proclaim circumcision then why am I still being pursued? Has the snare of the stakea been nullified? Those who are unsettling you= ought to cut themselves off. Because you= were called to freedom brothers — only not the freedom which is a starting point for the flesh, but through love to serve one another as slaves. For the entire law is fulfilled in one saying, “Love your- neighbour as you- do yourself.” But if you= bite and devour one another, watch out that you= aren’t destroyed by one another.
And I say, walk by the spirit and you= won’t fulfil the desire of flesh. For the flesh desires against the spirit, and the spirit against the flesh. And these things are opposing one another, so that you= don’t do what you= want to do. But if you’re= led by the spirit you= aren’t under law. And the works of the flesh are obvious, adultery, fornication, uncleanness, sexual immorality, idolatry, drugs, hatred, contentions, jealousies, furies, self interests, dissensions, sects, envies, murders, drunkenness, revelries and the like. These things of which I spoke to you= before, and just as I said before, those who practise such things won’t inherit the kingdom of God.
But the fruit of the spirit is love, joy, peace, patience, kindness, goodness, trustworthiness, gentleness, self-control. Against such things there’s no law. But those who are of the Anointed have executedb the flesh, together with its passions and desires. If we live by the spirit, then let’s also be in line with the spirit. Let’s not become conceited, challenging one another to fights, and envying one another.
6 Brothers, if a person is overtaken by some transgression, the spiritual of you= should restore such a one in a spirit of gentleness, watching carefully yourself so that you- won’t also be tested. Bear one another’s burdens, and thus fulfil the law of the Anointed. For if anyone supposes themselves to be something when they’re nothing, then they’re deluding themselves. But let each one discern their own work, and then they may boast regarding themselves alone, and not regarding others. For each one will bear their own load.
And let the one who’s instructed in the message share in common everything good with the one who instructs. Don’t be led astray, God isn’t sneered at, for whatever a person sows, this they’ll also reap. Because the one who sows to their own flesh will reap decay from the flesh. But the one who sows to the spirit will reap everlasting life from the spirit. Let’s not lose heart in doing better, for in our own time, if we don’t give up, we will reap.
So then, as we have occasion, we work good towards all, and especially toward those who are of our household of the faith.
You= see with what large writing I write to you= with my own hand.
As many as want to make a good appearance in the flesh, these only require you= to be circumcised so they won’t be persecuted because of the stakea of the Anointed. For those who are circumcised don’t keep the law themselves either, but they want you= to be circumcised so that they may boast about your= flesh. But for me, may it never be that I boast except in the stakea of our lord Yeshua the Anointed, through which the world has been executedb to me, and I also to the world.
For in Anointed Yeshua neither is circumcision any power, nor is uncircumcision, but only a new creation. And to as many as are in line with this standardc, peace on them, and mercy, and on the Yisrael of God. For the rest, don’t let anyone give me trouble, for I bear the marks of the lord Yeshua in my body.
The grace of our lord Yeshua the Anointed is with your= spirit brothers.