and all the brethren that are with me, to the churches of Galatia:

Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

I marvel that ye are so soon turned from him that called you in the grace of Christ, unto another gospel:

which is nothing else, but that there be some which trouble you, and intend to pervert the gospel of Christ.

Nevertheless, though we ourselves, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, hold him as accursed.

As I said before, so say I now again, if any man preach any other thing unto you, than that ye have received, hold him accursed.

Think you that I am now trying to conciliate men or God? Or am I "seeking to please men"? If I were still seeking to please men, I should not be a slave of Christ.

I certify you brethren, that the gospel which was preached of me, was not after the manner of men,

For, in fact, it was not from man that I received or learnt it, but by a revelation from Jesus Christ.

For ye have heard of my conversation in times past in the Jews' ways, how that beyond measure I persecuted the congregation of God, and spoiled it:

And I went farther in the Jews' religion than a number of my generation among my countrymen, having a more burning interest in the beliefs handed down from my fathers.

for to declare his son by me, that I should preach him among the heathen: Immediately I commended not of the matter with flesh and blood,

nor went I up to Jerusalem to those that were apostles before me, but I departed into Arabia, and afterwards returned again to Damascus.

And the things that I write to you, lo, before God -- I lie not;

After that I went into the coasts of Syria and Cilicia:

and was unknown by face to the assemblies of Judea, that are in Christ,

But they heard only, that he which persecuted us in time past, now preacheth the faith, which before he destroyed.

After that, fourteen years later, I, again, went up unto Jerusalem, with Barnabas, taking with me Titus also;

Yea, and I went up by revelation, and commended with them of the gospel, which I preach among the gentiles - but between ourselves with them which were counted chief, lest it should have been thought that I should run, or had run in vain.

But they did not insist that even my companion Titus, although he was a Greek, should be circumcised,

and that because of incomers, being false brethren, which came in among others to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.

To whom we gave no room - no, not for the space of a hour - as concerning to be brought into subjection: and that because that the truth of the gospel might continue with you.

But of those seeming to be something what they were at that time makes no difference to me: God does not receive the face of man: for those seeming to me to be prominent added nothing extra:

But contrariwise, when they saw that the gospel over the uncircumcision was committed unto me, as the gospel over circumcision was unto Peter -

For he that was mighty in Peter in the apostleship over the circumcision, the same was mighty in me among the gentiles -

and therefore when James, Cephas, and John, which seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the righthands, and agreed with us that we should preach among the heathen, and they among the Jews:

warning only that we should remember the poor, which thing also I was diligent to do.

For yer that certain came from James, he ate with the gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision,

and the other Jews dissembled likewise; Insomuch that Barnabas was brought into their simulation also.

But when I saw that they went not the right way after the truth of the gospel, I said unto Peter, before all men, "If thou, being a Jew, livest after the manner of the gentiles, and not as do the Jews: why causest thou the gentiles to live as do the Jews?"

We, though we are Jews by birth and not outcasts of Gentile origin, know that no one is pronounced righteous as the result of obedience to Law, but only through faith in Christ Jesus.

know that a man is not justified by the deeds of the law: but by the faith of Jesus Christ - and therefore we have believed on Jesus Christ, that we might be justified by the faith of Christ and not by the deeds of the law: because that no flesh shall be justified by the deeds of the law.

Now if, in our efforts to come into right standing with God through union with Christ, we have proved ourselves to be sinners like the heathen themselves, does that make Christ a party to our sin? Of course not.

For if I build again that which I destroyed, then make I myself a trespasser.

But I through the law am dead to the law, that I might live unto God.

with Christ I have been crucified, and live no more do I, and Christ doth live in me; and that which I now live in the flesh -- in the faith I live of the Son of God, who did love me and did give himself for me;

O foolish Galatians: who hath bewitched you, that ye should not believe the truth, to whom Jesus Christ was described before the eyes, and among you crucified?

This only I desire to learn from you: Was it from the works of the Law that ye received the Spirit, or by the preaching of faith?

Are ye so unwise, that after ye have begun in the spirit, ye would now end in the flesh?

So many things there ye have suffered in vain, if that be in vain.

He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

Why, it is as with Abraham, he had faith in God and that was counted to him as righteousness.

Understand, therefore, that they which are of faith, the same are the children of Abraham.

For the scripture saw aforehand, that God would justify the heathen through faith, and therefore showed beforehand glad tidings unto Abraham: "In thee shall all nations be blessed."

'Blessed in thee shall be all the nations;' so that those of faith are blessed with the faithful Abraham,

For as many as are under the deeds of the law, are under malediction. For it is written, "Cursed is every man that continueth not in all things which are written in the book of the law to fulfil them."

That no man is justified by the law in the sight of God is evident. For the just shall live by faith.

The law is not of faith: but the man that fulfilleth the things contained in the law, shall live in them.

But Christ hath delivered us from the curse of the law, and was made accursed for us - for it is written, "Cursed is everyone that hangeth on tree" -

that the blessing of Abraham might come on the gentiles through Jesus Christ, and that we might receive the promise of the spirit through faith.

Brothers, I’m using a human illustration. No one sets aside or makes additions to even a human covenant that has been ratified.

Now the promises were made to Abraham and his descendant. It does not say, "and to your descendants," in the plural, but in the singular, "and to your descendant," that is, Christ.

This I say, that the law which began afterward, beyond four hundred and thirty years, doth not disannul the testament, that was confirmed afore of God unto Christ ward, to make the promise of none effect.

For if our inheritance depends on the law, it can no longer depend on the promise. But it was by promise that God so graciously bestowed it upon Abraham.

To what end then was the law given? It was given on account of transgressions, until that seed should come to whom the promise was made, being delivered through the ministry of angels into the hand of a mediator.

Though an intermediary implies more than one party, yet God is only one.

Is the law then contrary to God's promises? Of course not. For if a law had been given that was able to impart life, surely, then, right standing would have come through law.

But the scripture concluded all things under sin, that the promise by the faith of Jesus Christ should be given unto them that believe.

Before that faith came, we were kept and shut up under the law, unto the faith which should afterward be declared.

Wherefore the law was our schoolmaster unto the time of Christ, that we might be made righteous by faith.

But after that faith is come, now are we no longer under a schoolmaster.

For all ye that are baptised, have put on Christ.

And, since you belong to Christ, it follows that you are Abraham's offspring and, under the promise, sharers in the inheritance.

And I say that the heir, as long as he is a child, differeth not from a servant; though he be lord of all,

to redeem them which were under the law: that we through election might receive the inheritance that belongeth unto the natural sons.

And because you are sons, God has sent the Spirit of His Son into your hearts, crying, "Abba," that is, "Father."

so that thou art no more a servant, but a son, and if a son, also an heir of God through Christ.

But at that former time, as you did not know the true God, you were slaves to gods that do not really exist,

But now, seeing ye know God - yea rather are known of God - how is it that ye turn again unto the weak and beggarly ceremonies, whereunto again ye desire afresh to be in bondage?

I am beginning to fear that I have bestowed my labors on you for nothing.

My desire for you, brothers, is that you may be as I am, because I am as you are. You have done me no wrong;

Ye know well how that through infirmity of the flesh, I preached the gospel unto you at the first.

and my trial that is in my flesh ye did not despise nor reject, but as a messenger of God ye did receive me -- as Christ Jesus;

How happy were ye then? For I bear you record that if it had been possible, ye would have plucked out your own eyes, and have given them to me.

so that your enemy have I become, being true to you?

They are jealous over you amiss. Yea they intend to exclude you, that ye should be fervent to them ward.

But it is good to be zealously affected always in that which is good, and not only when I am present with you.

Indeed, I wish I were with you right now so that I could change the tone of my voice, because I am completely baffled by you!

Tell me, ye that desire to be under the law: have ye not heard of the law?

For it is written that Abraham had two sons, the one by a bondmaid, the other by a free woman.

Now the son of the bond-maid was born after the flesh, but that by the free woman was by promise.

This is spoken as an allegory. For these women are two covenants, one coming from Mount Sinai, bearing children that are to be slaves;

that is, Hagar (and Hagar means Mount Sinai, in Arabia) and corresponds to the present Jerusalem, for Jerusalem is in slavery with her children.

But the Jerusalem that is above is free, and she is our mother.

For it is written, "Rejoice thou barren, that bearest no children: break forth and cry, thou that travailest not. For the desolate hath many more children, than she which hath a husband."

But as then he that was born carnally, persecuted him that was born spiritually; Even so is it now.

so then, my brethren, we are not children of the bond-woman, but of the free-woman, by virtue of that freedom which Christ has procur'd for us.

The Messiah has set us free so that we may enjoy the benefits of freedom. So keep on standing firm in it, and stop putting yourselves under the yoke of slavery again.

Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing at all.

I testify again to every man which is circumcised that he is bound to keep the whole law.

You that are justified by law, have withdrawn from Christ: you have fallen from grace.

For we, by the help of the Spirit, are eagerly waiting for the fulfillment of our hope--that we may be pronounced righteous as the result of faith.

For in union with Christ Jesus neither circumcision nor lack of it counts for anything; but only faith that is spurred on to action by love.

Ye did run well. Who was a let unto you, that ye should not obey the truth?

Even that counsel that is not of him that called you.

I have trust toward you in God, that ye will be none otherwise minded. He that troubleth you shall bear his judgment, whatsoever he be.

As for me, brothers, if I am still preaching the necessity of circumcision, why am I still being persecuted? In that case the offense of the cross has been removed.

I almost wish that these men who are upsetting you would go all the way, and have themselves mutilated.

For ye have been called unto liberty, brethren; only use not that liberty as a pretext for carnality, but in love be subject one to another.

But if ye bite and devour one another, take heed that ye be not consumed one of another.