Translation of Paul’s Letter to the Galatians
Translation of Paul’s Letter to the Galatians
1From: Paul, an agent commissioned neither from mere human beings nor through them, but instead through Jesus Christ and God the Father, who raised him from among the dead ones;
2and from all the brothers and sisters who are with me. To: the assemblies of God’s people in Galatia.
3May you be blessed with God’s abundant generosity and well-being, from God, our Father, and the Lord, Jesus Christ,
4who gave his life on behalf of our sins, so that he might deliver us from this present evil age, that being what our God and Father wanted.
5Let all the honor for this be to him [that sacrificially generous God] forever and ever. Amen!
6Look: I’m shocked that you’re so quickly abandoning the one who called you by abundant generosity [in Christ] for a different “good news”—
7—which is not really a different good news . . . it’s just that there are some who are unsettling you and want to twist the good news about Christ.
8–9But even if we or a heavenly angel were to announce to you a “good news” different from what we announced to you, let them be accursed! As we said, let me repeat: if anyone preaches a “good news” other than what you received, let them be accursed!
10For am I trying to persuade people or God right now? Or am I out to please people? If I were still pleasing people, I wouldn’t be Christ’s slave.
11For I’m informing you, brothers and sisters, that the good news announced by me isn’t a human idea.
12Likewise, I neither received it from a human being nor was I taught it. Rather, I have it through Jesus Christ being revealed to me.
13For you’ve already heard about my previous devotion to Judean customs. That is, I was viciously persecuting God’s community and trying to wipe it out.
14Likewise, I was progressing in commitment to Jewish customs beyond many of my peers among my people, showing far more zeal for my ancestral traditions.
15But when God—who had set me apart from my mother’s womb and called me through his abundant generosity—was pleased
16to reveal his Son in me, so that I might announce the good news about him among the gentiles, my first action was not to check with any human being.
17Nor did I travel up to Jerusalem to those who were already [Christ’s] commissioned agents before me. Instead, I left for Arabia [the region where the Nabatean Arabs live]; after that I came back to Damascus.
18Then, after three years, I did travel up to Jerusalem to get to know Kephas, and I stayed with him for fifteen days.
19But I didn’t see any [of the Lord’s] other commissioned agents except Jacob, the Lord’s brother.
20Look: I testify in God’s own hearing that I’m not lying about these matters I’m writing to you.
21After that, I went into the regions of Syria and Cilicia.
22All that time, I was still unknown by sight to the assemblies of Judea that are in Christ.
23They had just heard the report about me: “The one who used to persecute us is now announcing the good news of the faith that he was once trying to wipe out!”
24And they were glorifying God because of me.
2Then after fourteen [more] years I traveled up to Jerusalem again, this time with Barnabas and taking Titus with me.
2I traveled there in accordance with what was revealed. I did solicit Jerusalem believers’ counsel concerning the good news that I preach among the gentiles. But I did this privately among the most respected figures, so that I would not be running, or have been running up to that point, pointlessly.
3In contrast to that concern, not even Titus, who was with me, was forced to be circumcised, despite him being a Greek.
4But this situation (some people challenging my gospel and trying to force Titus to be circumcised) was because of fake siblings, who snuck in to spy against our freedom, the freedom that we have in Christ Jesus, so they could enslave us!
5But we didn’t let them subjugate us even for a moment. (We resisted them) so that the truth of the good news would continue for you.
6And from the figures respected as being something—whatever they once were doesn’t matter to me; God does not play favorites—those respected figures added nothing for me.
7Instead, because they saw that I had been entrusted with the good news for the uncircumcised in just the same way that Peter had been for the circumcised—
8they recognized this because the one who effected Peter’s mission as agent for the circumcised also effected mine for the gentiles—
9and because Jacob and Kephas and John, those respected as pillars, perceived the special grace (God) had given me (for my mission), they extended the right hand of partnership to Barnabas and me. They did this with the understanding that we (would maintain our commission) to the gentiles, and they to the circumcised.
10Their only condition was that we should keep in mind the poor—which was exactly what I was already eager to do anyway.
11But when Kephas came to Antioch, I opposed him to his face, because he stood condemned.
12The reason was this: before certain people came from Jacob, Kephas used to eat with gentiles. But when they came, he started pulling back from that and set himself apart, because he was afraid of the circumcised.
13And the other Jews present joined him in this hypocrisy, so that even Barnabas got carried along in their hypocrisy.
14In contrast to the others, when I saw that they weren’t walking the straight way of the truth of the gospel, I said to Kephas in front of everybody, “If you, though you’re a Jew, act like a gentile and not like a Jew, how can you force gentiles to follow Jewish customs?
15“We are Jews ethnically and not sinners from among the gentiles.
16“Yet we know that a person isn’t righted with God by law-works, but instead through faith in Jesus Christ. And we ourselves have committed our faith in Christ Jesus, so that we may be righted with God on the basis of faith in Christ and not law-works. That is because nobody will be righted with God on the basis of law-works.
17“But if, while we are seeking to be righted with God in Christ, we ourselves have also been found to be sinners, doesn’t that make Christ a facilitator of sin? No way!
18“For if I rebuild the things that I once tore down, I show myself to be a transgressor.
19“For through the law I died with respect to the law so that I might live with respect to God. I’ve been crucified with Christ;
20“and it’s no longer I myself who live, but Christ lives in me. I’m now living in this body by faith in God’s Son, who loved me and gave himself on my behalf.
21“I don’t nullify God’s generosity [grace]; for if being righted is through the law, then Christ died for nothing!”
3You foolish Galatians! Who cast a spell on you? You, in whose very sight Jesus Christ was depicted as crucified!
2I just want to learn this from you: Did you receive the Spirit by law-works? Or by the message that invites faith?
3Are you really so foolish as this? After you began with the Spirit, are you now completing yourselves with flesh?
4Did you experience so many things pointlessly? If it was really pointlessly?
5So the God who supplies you with the Spirit and performs miracles among you—is that by law-works or by the message that invites faith?
6In the same way, Abraham “put his faith in God, and it was accounted to him as being righted with God.”
7So recognize that the faith-people are the ones who are Abraham’s children.
8And the Scripture saw in advance that God would right gentiles with him by faith. Therefore the Scripture announced the good news in advance to Abraham, by saying: “All the nations/gentiles will be blessed in you.”
9Thus the faith-people will be blessed with Abraham, the one who had faith.
10For all the law-works people stand under a curse. This is clear because the Bible says, “Cursed is everybody who doesn’t keep doing everything written in the book of the law!”
11And it’s clear that no one will be righted with God by the law, because “The righteous one will live by faith.”
12But the law isn’t based on faith; on the contrary: “One who does these things will live by them.”
13Christ purchased our deliverance from the above-mentioned curse of the law, by becoming a curse on our behalf. This is because the Bible says, “Everyone who was hanged on a tree is cursed.”
14This was so that in Christ Jesus the blessing promised to Abraham might come to the gentiles, so that we might receive the promise of the Spirit through faith.
15Brothers and sisters, I’m giving you now an analogy on the human level. This is like the case of a human testament that has been validated: nobody nullifies it or adds to it.
16The promises were spoken to Abraham and to his progeny. It doesn’t say “and to progenies,” as if it referred to many people. No! Rather, it says “and to your progeny,” as to one person: namely, Christ.
17What my analogy means is this: the law, which came 430 years later, does not invalidate a covenant that God has already validated, and thus negate the promise.
18For if the inheritance is based on the law, it no longer rests on a promise. But God clearly gave it to Abraham through a promise.
19So what was the point of the law? It was added because of transgressions, until the progeny would come concerning whom the promise was made. The law was appointed through angels by means of a mediator.
20But a mediator isn’t for just a single person; yet God is one.
21Does this mean that the law is in opposition to God’s promises? No way! For if a law had been given that really was able to give life, then being righted certainly would have been based on law.
22Instead, the Scripture has locked up everything under sin’s power, so that the promise might be given to those who have faith, on the basis of faith in Jesus Christ.
23–24Until this way of faith came, we’d been kept guarded and locked up under the law, until the way of faith would be revealed. This situation existed so that the law became our guardian until Christ, so that we would be righted with God on the basis of faith.
25But now that the way of faith has arrived, we’re no longer under the guardian.
26That’s because you’re all God’s children through faith in Christ Jesus.
27For all of you who were baptized into Christ have clothed yourselves with Christ.
28Now there’s neither Jew nor Greek! There’s neither slave nor free person! There’s not male and female! That’s because all of you are one entity in Christ Jesus.
29And if you’re Christ’s, then you’re Abraham’s progeny—heirs in accordance with the promise.
4My point is this: so long as the heir is a minor, there’s no difference between that heir and a slave, even though the heir is master of everything.
2No! He’s under legal guardians and estate managers until the time appointed by the father.
3In the same way, so long as we were minors, we were enslaved under the elemental entities of this world.
4But when the appointed time arrived, God sent his Son, born from a woman, born under the law,
5so he could purchase the freedom of those under the law, so we could receive adoption as his children.
6Because you’re children, God sent the Spirit of his Son into our hearts, crying, “Abba, Father!”
7Because of this, you’re no longer a slave but his child; and since you’re his child, you’re also his heir, through what God has done.
8But before all this, when you didn’t know God, you were slaves to things that by nature aren’t gods.
9But now that you have come to know God—or rather, to be known by God—how can you turn back again to the impotent and impoverished elementary entities? Do you want to serve as their slaves all over again?
10You’re observing days and months and seasons and years!
11I’m afraid for you—afraid that my toil for you has been pointless!
12I beg you, brothers and sisters, become like me, because I became like you. You didn’t mistreat me.
13You know that it was because of my physical suffering that I originally announced the good news to you.
14Although that suffering in my body was a test to you, you didn’t disdain or reject me. Instead, you welcomed me as if I were an angel from God; indeed, as if I were Christ Jesus!
15So what’s changed since then? You felt privileged to welcome me. I can attest that had it been possible, you would’ve even ripped your eyes right out and given them to me!
16So have I suddenly become your enemy by speaking truth to you?
17Oh, they pursue you—but not with good motives! Instead, they want to lock you out, so you’ll have to jealously pursue them.
18Well, it’s a good thing to be pursued in a good way—all the time, and not just when I’m present with you!
19My children! I’m in labor pains for you again until Christ is formed in you.
20And I keep wishing that I could be with you now and change my tone, because I’m bewildered about you.
21Tell me, you who want to be under the law: Won’t you heed the law?
22Because the Bible says that Abraham had two sons, one from the slave woman and one from the free woman.
23But whereas the one born from the slave woman was born according to the flesh [the normal human way], the one born from the free woman was born by means of God’s promise.
24These things are being expressed allegorically. For these women are two covenants. The one covenant is from Mount Sinai, bearing children for slavery—this is Hagar.
25And this Hagar/Mount Sinai is in Arabia, the land of the Nabatean Arabs. And she corresponds to the present Jerusalem, for she serves as a slave with her children.
26But the Jerusalem above is free. She’s the one who’s our mother.
27For as Scripture puts it, “Celebrate, you childless woman who has never before born a child! Burst out and shout, you who’ve never endured labor pains! Because the deserted woman will have many more children than the married one!”
28–29Now you, brothers and sisters, are children of the promise, just like Isaac. But just like the child born according to the flesh persecuted the one born according to the Spirit, that’s how it is now.
30–31So what does the Bible say? “Send away this slave woman and her son! For the son of the slave woman isn’t going to get a share in the inheritance of the free woman’s son.” Therefore, brothers and sisters, we aren’t children of the slave woman. Rather, we’re children of the free woman!
5It’s for freedom that Christ liberated us! So stand firm and don’t be subjected again to a yoke of slavery!
2Watch out! I myself, Paul, am warning you that if you are circumcised, Christ will not benefit you at all.
3Indeed, I testify again to every man who allows himself to be circumcised that he is obligated to observe the entire law.
4You who seek to be righted by the law have been cut off from Christ; you’ve fallen away from God’s abundant generosity.
5For it is through the Spirit, on the basis of faith, that we anticipate the hope of righteousness.
6For in Christ Jesus neither circumcision nor uncircumcision counts as anything. Instead, what counts is faith expressing itself through love.
7You’d been running well. Who cut you off so you would not be persuaded to obey the truth?
8This contrary persuasion is not from the one who calls you.
9It takes only a little yeast to leaven the entire batch of dough.
10I’m persuaded about you in the Lord that you won’t think differently from what I’m saying. But whoever it is who is unsettling you will bear his judgment.
11Brothers and sisters, if I myself am still proclaiming circumcision, then why am I still being persecuted? If that’s the case, then the offensiveness, the obstacle-character, of the cross has been nullified!
12I wish that those who are disturbing you would even lop off their private parts!
13For you were called for freedom, brothers and sisters—just not a freedom to be exploited by the flesh. Instead, serve one another as slaves through love.
14This is what you should do because the entire law is fulfilled in this one teaching: “You shall love your neighbor as if they were yourself.”
15But if you bite and devour one another, watch out, or you’ll entirely consume one another!
16So this is what I’m saying: as you walk by the Spirit, there’s no way you’ll fulfill the flesh’s desire.
17The reason for this is that the flesh desires what’s incompatible with the Spirit, and the Spirit wants what is incompatible with the flesh. These oppose each other, so that you aren’t able to do just whatever things you want.
18But if you’re led by the Spirit, you’re not under the law.
19Now the flesh’s works are obvious. They are sexual immorality, impurity, lack of self-restraint,
20–21the worship of images, sorcery, instances of enmity, strife, jealousy, instances of anger, selfish ambition, factional divisions, instances of sectarianism, occasions of envy, drunkenness, uninhibited partying, and other things like these. I’m warning you about such things, just as I already warned you before: those who practice these sins won’t inherit God’s kingdom.
22–23But the Spirit’s fruit is love, joy, peace, forbearance, thoughtfulness, goodness, dependability, considerateness, and self-control. There’s no law against qualities like these.
24Those who belong to Christ Jesus have crucified the flesh with its passions and desires.
25Since we have life by the Spirit, let’s also follow the Spirit’s footprints.
26Let’s not become conceited, challenging or envying one another.
6Brothers and sisters, you who are people of the Spirit should restore anybody caught unawares in a transgression. Do so depending on the Spirit that enables you to show considerateness, while taking heed to yourself, so that you won’t be tested too.
2Carry one another’s burdens. This is how you’ll fulfill the law of Christ.
3For if somebody thinks that they’re something when in fact they’re nothing, they’re fooling themselves.
4But each person should test their own work, and then one will have grounds for boasting with respect to oneself alone rather than by comparison to somebody else.
5For each person will carry their own load.
6And let the one who’s being instructed in the message share all good things with one’s instructor.
7Don’t be fooled: God isn’t mocked. A person will reap what they sow.
8Because the one who sows for their own flesh will reap perishing from the flesh, but the one who sows for the Spirit will reap eternal life from the Spirit.
9Let’s not get discouraged with doing what’s good, because at the right time we’ll reap the harvest if we don’t give up before then.
10Therefore, then, while we still have the chance, let’s work for everyone’s good, and especially for that of fellow believers, our spiritual family members.
11Notice the large size of this script, which I’m writing with my own hand.
12It’s those who want to show a good face with respect to the flesh who are trying to force you to be circumcised. They’re doing this just so they can’t be persecuted for the cross of Christ.
13For even those who are circumcised don’t observe the law themselves. Instead, they want you to be circumcised just so they can boast in your flesh.
14But may I never boast except in the cross of our Lord Jesus Christ, through whom the world was crucified to me and I to the world.
15For it’s neither circumcision nor uncircumcision that ultimately matters. Instead, what matters is a new creation!
16May God’s peace and mercy rest on all who will follow in the steps of this just-mentioned standard, and on God’s Israel.
17Finally, don’t let anybody cause me further hardship, for I carry on my body the marks of Jesus.
18May the abundant generosity of our Lord Jesus Christ be with your spirit, brothers and sisters! Amen.
. Χριστοῦ (Christou) appears in many early manuscripts (notably P51vid, aleph, and B) and over a wide geographic range, but is missing in P46vid and many Latin church fathers.
. Some very early manuscripts omit “God” here, although wide geographic distribution may support it. The question, however, is merely whether God is the subject explicitly or implicitly. Cf. God as the subject of this verb in 1 Cor. 1:21.
. I add this translation gloss here to guard against popular modern assumptions that Paul’s “Arabia” must be later history’s “Arabia” (the Arabian Peninsula).
. Or, “unless they are also justified.”
. Like gentiles (2:15).
. The Greek verb, γινώσκετε (ginōskete), can be either indicative or imperative.
. Literally, “those who are of faith,” as opposed to the works-people, “as many as are of law-works” in 3:10.
. For the sake of Paul’s later exposition, one might also render this as “sons” here, which connects to Jesus’s sonship and the children’s role as heirs.
. Taking the verse’s earlier aorist participle, προϊδοῦσα (proidousa, “foreseeing”), as causal (“because the Scripture foresaw”).
. Or, “And because no one will be righted with God by the law, it is clear that ‘the righteous one will live by faith’” (or, “the one righteous by faith will live”).
. Taking ὅμως (homōs) as “likewise” (cf. 1 Cor. 14:7). It could just as easily, however, be adversative, in which case it could be rendered here something like, “Just the same, even though it’s merely a human analogy, it is worth my offering it.”
. Or (making sense of its immutability), “a human covenant.”
. Or, “to.”
. I.e., one requires at least two parties for any mediation to be possibly needed.
. “God’s” is missing in P46 (from ca. 200) and Vaticanus (fourth century); it does appear in Sinaiticus (fourth century), in Alexandrinus (fifth century), and over a wide geographic range. Its meaning is obvious in any case, possibly accounting for its inclusion in most manuscripts.
. That the affliction is Paul’s is clear from the mention of a trial in his flesh (σάρξ, sarx) in 4:14, matching σαρκός (sarkos) here in 4:13. I translate ἀσθένεια (astheneia) here generically as “suffering” to leave open the question of whether we should define the physical weakness (astheneia) here as a sickness (cf. Phil. 2:26–27; 1 Tim. 5:23; 2 Tim. 4:20), the more common view, or other physical conditions possibly caused by persecution or other sufferings (cf. astheneia in 2 Cor. 11:30; 12:5, 9–10; 13:4). This was not Paul’s only occasion of speaking in weakness (astheneia; 1 Cor. 2:3).
. Regarding Paul’s presence, see comment on Gal. 4:20, including reference to what has been called the “apostolic parousia.”
. Probably what Paul is speaking, i.e., his interpretation rather than Genesis’s intention.
. Or possibly, “the one woman.”
. Some very early manuscripts, such as P46 (ca. 200) and Sinaiticus (fourth century), omit “Hagar” here. This omission would make translation and interpretation much simpler, which is one reason that many scholars suspect the omission as secondary. In either case, however, Paul has already linked Hagar with Sinai (4:24), so the connection must be taken into account.
. For reasons for my gloss, see the translation at Gal. 1:17. As noted in discussion there and here, specifying Arabia as Nabatean territory leaves open both the possibility that Paul refers to territory near Damascus (as likely in 1:17) and, as clearly in this passage, territory much further south. One title encompasses both without excluding either interpretive possibility.
. The semantic range of the Greek word πείθω (peithō) includes both persuasion and obedience; I retain mention of persuasion here to retain continuity with 5:8, 10.
. Although I have worked around it, most translations reasonably supply a verb in this clause (e.g., NRSV: “Only do not use your freedom as an opportunity for self-indulgence”). For mē without an explicit verb, see Burton, Galatians, 292; Betz, Galatians, 272n10.
. The καί (kai) here may well be epexegetic, hence, “on all who follow . . . that is [or, yes], on God’s Israel.” I have chosen to reserve that discussion for the commentary rather than impose the conclusion on the translation.