But I certify you, brethren, that the gospel which was preached of me is not after man.

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 time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:

and that I made a greater proficiency in Judaism than many my contemporaries of my own nation, being an extraordinary zealot for the traditions of my forefathers.

To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

neither went I up to Jerusalem to them that were apostles before me: but I went away into Arabia; and again I returned unto Damascus.

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

After that, I went into the regions of Syria and Cilicia,

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

But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.

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

And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

But they did not even require that Titus, a Greek [i.e., a Gentile] who was with me, become circumcised.

And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

But from those who were of high reputation (whatever they were—in terms of individual importance—makes no difference to me; God shows no partiality—He is not impressed with the positions that people hold nor does He recognize distinctions such as fame or power)—well, those who were of reputation contributed nothing to me [that is, they had nothing to add to my gospel message nor did they impose any new requirements on me].

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

(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

Only they would that we should remember the poor; the same which I also was forward to do.

For before that certain came from James, he did eat 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 with him; insomuch that Barnabas also was carried away with their dissimulation.

But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest 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.

Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

But if, while we seek to be justified in Christ [by faith], we ourselves are found to be sinners, does that make Christ an advocate or promoter of our sin? Certainly not!

For if I [or anyone else should] rebuild [through word or by practice] what I once tore down [the belief that observing the Law is essential for salvation], I prove myself to be a transgressor.

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

I have been crucified with Christ; and it is no longer I that live, but Christ living in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave himself up for me.

O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

Answer me this one question, "Is it on the ground of your obedience to the Law that you received the Spirit, or is it because, when you heard, you believed?"

Are you so foolish [as to believe that after] having begun [your Christian lives] through [the power of] the Holy Spirit, you can [now] become complete by [living according to your human strength]?

Did you suffer so many things [for the faith] all for nothing? [That is], if it really was for nothing?

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.

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

And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

So then they that are of faith are blessed with the faithful Abraham.

For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

And the law is not of faith: but, The man that doeth them shall live in them.

Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

That the blessing of Abraham might come on the Gentiles through Jesus Christ; 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 spoken to Abraham and to his seed. He does not say, “And to seeds,” as referring to many, but rather to one, “And to your seed,” that is, Christ.

And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

For if the inheritance comes about through the Law, it no longer comes about through the promise. But it was through a promise that God so graciously gave it to Abraham.

What, then, you ask, was the use of the Law? It was a later addition, to make men conscious of their wrong-doings, and intended to last only till the coming of that 'offspring' to whom the promise had been made; and it was delivered through angels by a mediator.

Now the mediator or go-between [in a transaction] is not [needed] for just one party; whereas God is only one [and was the only One giving the promise to Abraham, but the Law was a contract between two, God and Israel; its validity depended on both].

the law, then, is against the promises of God? -- let it not be! for if a law was given that was able to make alive, truly by law there would have been the righteousness,

But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

Now before faith came, we were kept in custody under the Law, [perpetually] imprisoned [in preparation] for the faith that was destined to be revealed,

Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

But after that faith is come, we are 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.

Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;

To redeem them that were under the law, that we might receive the adoption of sons.

And to show that ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father!

So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.

Howbeit at that time, not knowing God, ye were in bondage to them that by nature are no gods:

But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

I am fearful for you, that perhaps my labor for you has been wasted.

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;

but ye know that because of an infirmity of the flesh I preached the gospel unto you the first time:

and that which was a temptation to you in my flesh ye despised not, nor rejected; but ye received me as an angel of God, even as Christ Jesus.

Where is then the blessedness ye spake of? 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 zealously affect you, but not well; yea, they would exclude you, that ye might affect them.

Now it is always pleasant to be eagerly sought after [provided that it is] for a good purpose, and not just when I am with you [seeking you myself—but beware of the others doing it].

how I wish that I were with you now and could change my tone, because I am perplexed in regard to you.

Tell me, ye that desire to be under the law, do ye not hear the law?

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

But he that was of the maid servant was born according to flesh, and he that was of the free woman through the promise.

These things are allegorized: for these women are the two covenants; the one from the Mount Sinai that brings forth for bondage, which is Hagar.

Now this Hagar is mount Sinai in Arabia and answereth to the Jerusalem that now is: for she is in bondage with her children.

But the Jerusalem that is above is free, which is our mother.

For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.

But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is 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.

For I testify again to every man that is circumcised, that he is a debtor to do 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 Christ Jesus neither circumcision nor uncircumcision carries any weight -- the only thing that matters is faith working through love.

Ye did run well; who did hinder you that ye should not obey the truth?

This persuasion cometh not of him that calleth you.

I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

But as for me, brothers, if I am still preaching circumcision [as I had done before I met Christ; and as some accuse me of doing now, as necessary for salvation], why am I still being persecuted [by Jews]? In that case the stumbling block of the cross [to unbelieving Jews] has been abolished.

I would that they that unsettle you would even go beyond circumcision.

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.

For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

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.

gentleness, self-control. Against such things there is no law.

And they that are Christ's have crucified the flesh with the affections and lusts.

Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness; looking to yourself so that you also aren't tempted.

Bear one another's burdens, and in that way carry out the law of the Christ.

For if a man has an idea that he is something when he is nothing, he is tricked by himself.