Beginning

1 From Paul Paulos, an apostle apostolos— not ou from apo men anthrōpos, nor oude through dia man anthrōpos, but alla through dia Jesus Iēsous Christ Christos and kai God theos the Father patēr who ho raised egeirō him autos from ek the dead nekros— ² and kai all pas the ho brothers adelphos who are with syn me egō, to the ho churches ekklēsia of ho Galatia Galatia: ³ Grace charis to you hymeis and kai peace eirēnē from apo God theos our hēmeis Father patēr and kai the Lord kyrios Jesus Iēsous Christ Christos, ⁴ who ho gave didōmi himself heautou for hyper · ho our hēmeis sins hamartia in order to hopōs rescue exaireō us hēmeis from ek this ho present enistēmi evil ponēros age aiōn, · ho according kata to the ho will thelēma of ho our hēmeis God theos and kai Father patēr, ⁵ to whom hos be · ho glory doxa for eis all ho time aiōn ho! · ho Amen amēn.

⁶ I am astonished thaumazō that hoti you are so houtōs quickly tacheōs deserting metatithēmi the ho one who called kaleō you hymeis by en the grace charis of Christ Christos and are turning to eis a different heteros gospel euangelion— ⁷ not ou that hos there is eimi another allos gospel, but ei mē there are eimi some tis who ho are trying to confuse tarassō you hymeis and kai want thelō to pervert metastrephō the ho gospel euangelion of ho Christ Christos. ⁸ But alla even kai if ean we hēmeis, or ē an angel angelos from ek heaven ouranos, should preach euangelizō a gospel at odds with para the one hos we already preached euangelizō to you hymeis, let him be eimi accursed anathema. ⁹ As hōs we have said before, and kai now arti I say legō again palin: If ei anyone tis is preaching euangelizō to you hymeis a gospel euangelizō at odds with para the one hos you have already received paralambanō, let him be eimi accursed anathema.

¹⁰ For gar am I peithō now arti seeking the approval of peithō men anthrōpos, or ē of · ho God theos? Or ē am I trying zēteō to please areskō men anthrōpos? If ei I were areskō still eti trying to please areskō men anthrōpos, I eimi would an not ou be eimi a servant of Christ Christos.

¹¹ I want you hymeis to know gnōrizō, brothers adelphos, that hoti the ho gospel euangelion · ho preached euangelizō by hypo me egō is eimi not ou of kata human anthrōpos origin. ¹² For gar I egō did paralambanō not oude receive paralambanō it autos from para man anthrōpos, nor oute was I taught didaskō it; instead alla I received it by dia a revelation apokalypsis from Jesus Iēsous Christ Christos.

¹³ For gar you have heard akouō of · ho my emos former pote way of life anastrophē in en · ho Judaism Ioudaismos, how hoti intensely kata hyperbolē I used to persecute diōkō the ho church ekklēsia of ho God theos and kai was trying to destroy portheō it autos. ¹⁴ And kai I was advancing prokoptō in en · ho Judaism Ioudaismos beyond hyper many polys of my egō own age synēlikiōtēs in en the ho entire nation genos, being hyparchō extremely perissoterōs zealous zēlōtēs for the ho traditions patrikos of my egō ancestors paradosis. ¹⁵ But de when hote · ho God theos, who ho had set me egō apart aphorizō from ek my egō mother’ s mētēr womb koilia and kai called kaleō me by dia · ho his autos grace charis, was pleased eudokeō ¹⁶ to reveal apokalyptō · ho his autos Son hyios in en me egō so that hina I might preach euangelizō him autos among en the ho Gentiles ethnos, I did not ou consult with prosanatithēmi flesh sarx and kai blood haima, ¹⁷ nor oude did I go up anerchomai to eis Jerusalem Hierosolyma to pros those ho who were apostles apostolos before pro me egō; but alla I went away aperchomai into eis Arabia Arabia and kai returned hypostrephō again palin to eis Damascus Damaskos.

¹⁸ Then epeita after meta three treis years etos I went anerchomai up to eis Jerusalem Hierosolyma to get acquainted historeō with Cephas Kēphas and kai stayed epimenō with pros him autos fifteen dekapente days hēmera. ¹⁹ But de I did not ou see any of the ho other heteros apostles apostolos— except ei mē James Iakōbos, the ho Lord’ s kyrios brother adelphos. · ho ²⁰ In what hos · de I am writing graphō to you hymeis, I swear idou before enōpion · ho God theos, I am not ou lying pseudomai! ²¹ After that epeita I went erchomai to eis the ho regions klima of ho Syria Syria and kai · ho Cilicia Kilikia. ²² But de I was eimi still personally prosōpon unknown agnoeō · ho to the ho churches ekklēsia of ho Judea Ioudaia that ho are in en Christ Christos. ²³ They eimi only monon · de kept eimi hearing akouō, “ The ho one who formerly pote persecuted diōkō us hēmeis is now nyn preaching euangelizō the ho faith pistis that hos he once pote tried to destroy portheō.” ²⁴ So kai they praised doxazō God theos because en of me egō. · ho

2 Then epeita after dia fourteen dekatessares years etos I went up anabainō again palin to eis Jerusalem Hierosolyma with meta Barnabas Barnabas, taking symparalambanō Titus Titos along as well kai. ² I went up anabainō · de in response to kata a revelation apokalypsis and kai laid out before anatithēmi them autos— though de privately kata before the ho acknowledged dokeō leaders— the ho gospel euangelion that hos I proclaim kēryssō among en the ho Gentiles ethnos, lest mē somehow pōs I was running trechō, or ē had run trechō, in eis vain kenos. ³ Yet alla not oude even Titus Titos, who ho was with syn me egō, was compelled anankazō to be circumcised peritemnō, though he was eimi a Greek Hellēn. ⁴ This matter came up because dia of · de some ho false brothers pseudadelphos secretly brought in pareisaktos— they hostis had slipped in pareiserchomai to spy out kataskopeō · ho our hēmeis freedom eleutheria that hos we have echō in en Christ Christos Jesus Iēsous so that hina they might make slaves of katadouloō us hēmeis— ⁵ but to them hos we did eikō not oude yield eikō in ho submission hypotagē even for pros a moment hōra, so that hina the ho truth alētheia of the ho gospel euangelion would be preserved diamenō for pros you hymeis. ⁶ But de from apo those ho who were supposed dokeō to be eimi acknowledged leaders tis ( what hopoios they were eimi makes diapherō no oudeis difference diapherō to me egō; God theos shows lambanō no ou partiality prosōpon) · ho— those ho leaders dokeō contributed prosanatithēmi nothing oudeis to me egō. ⁷ But alla on the contrary, when they saw that hoti I had been entrusted pisteuō with the ho gospel euangelion for the ho uncircumcised akrobystia just kathōs as Peter Petros had been entrusted with the gospel for the ho circumcised peritomē ⁸ ( for gar the ho one who empowered energeō Peter Petros for eis his apostleship apostolē to the ho circumcised peritomē also kai empowered energeō me for mine egō to eis the ho Gentiles ethnos) ⁹ and kai when James Iakōbos and kai Cephas Kēphas and kai John Iōannēs, who ho were eimi acknowledged dokeō pillars stylos, recognized ginōskō the ho grace charis that ho had been given didōmi to me egō, they gave didōmi to Barnabas Barnabas and kai me egō the right dexios hand of fellowship koinōnia, agreeing that hina we hēmeis should go to eis the ho Gentiles ethnos and de they autos to eis the ho circumcised peritomē. ¹⁰ They asked only monon that hina we should continue to remember mnēmoneuō the ho poor ptōchos, the hos very autos thing houtos I too kai was eager spoudazō to do poieō.

¹¹ But de when hote Cephas Kēphas came erchomai to eis Antioch Antiocheia, I opposed anthistēmi him to kata his autos face prosōpon, because hoti he stood eimi condemned kataginōskō. ¹² For gar until pro certain men tis came erchomai from apo James Iakōbos, he used to eat synesthiō with meta the ho Gentiles ethnos; but de when hote they arrived erchomai, he began to draw back hypostellō and kai separate aphorizō himself heautou because he feared phobeomai those ho of ek the circumcision peritomē party . ¹³ And kai the ho rest loipos of the Jews Ioudaios joined synypokrinomai him autos in playing the hypocrite, · kai so that hōste even kai Barnabas Barnabas was led astray synapagō by ho their autos hypocrisy hypokrisis. ¹⁴ But alla when hote I saw that hoti they were not ou behaving in a manner consistent orthopodeō with pros the ho truth alētheia of the ho gospel euangelion, I said legō to ho Cephas Kēphas before emprosthen them all pas, “ If ei you sy, born hyparchō a Jew Ioudaios, live zaō like a Gentile ethnikōs and kai not ouchi like a Jew Ioudaikōs, by what right pōs are you trying to make anankazō the ho Gentiles ethnos live like Jews?”

¹⁵ We hēmeis ourselves are Jews Ioudaios by birth physis and kai not ou Gentile ethnos sinners hamartōlos; ¹⁶ yet de we know oida that hoti no ou one anthrōpos is justified dikaioō by ek the works ergon of the law nomos but ean mē through dia faith pistis in Jesus Iēsous Christ Christos. And kai we hēmeis have come to believe pisteuō in eis Christ Christos Jesus Iēsous, so that hina we might be justified dikaioō by ek faith pistis in Christ Christos, and kai not ou by doing ek the works ergon of the law nomos, since hoti no ou one pas will be justified dikaioō by ek the works ergon of the law nomos. ¹⁷ But de if ei, while seeking zēteō to be justified dikaioō in en Christ Christos, we ourselves autos have also kai been found heuriskō to be sinners hamartōlos, is Christ Christos then ara a servant diakonos of sin hamartia? Of course not mē! ¹⁸ But gar if ei I build up oikodomeō again palin those houtos things hos I once tore down katalyō, then I demonstrate synistēmi that I emautou am a lawbreaker parabatēs. ¹⁹ For gar through dia the law nomos I egō died apothnēskō to the law nomos so that hina I might live zaō for God theos. I have been crucified systauroō with Christ Christos; ²⁰ and de I egō no longer ouketi live zaō, but de Christ Christos lives zaō in en me egō. And de the hos life I now nyn live zaō in en the flesh sarx, I live zaō by en faith pistis in ho the ho Son hyios of ho God theos, who ho loved agapaō me egō and kai gave paradidōmi himself heautou for hyper me egō. ²¹ I do not ou nullify atheteō the ho grace charis of ho God theos; for gar if ei righteousness dikaiosynē could be gained through dia the law nomos, then ara Christ Christos died apothnēskō for nothing dōrean!

3 O ō foolish anoētos Galatians Galatēs! Who tis has bewitched baskainō you hymeis, before kata whose hos eyes ophthalmos Jesus Iēsous Christ Christos was publicly exhibited prographō as crucified stauroō? ² Only monon this houtos I want thelō to learn manthanō from apo you hymeis: Did you receive lambanō the ho Spirit pneuma by ek works ergon of the law nomos or ē by ek hearing akoē with faith pistis? ³ Are you eimi so houtōs foolish anoētos? Having begun enarchomai by the Spirit pneuma, would you epiteleō now nyn attain your goal epiteleō by the flesh sarx? ⁴ Have you suffered paschō so many things tosoutos for no purpose eikē?— if ei it really kai was for no purpose eikē. ⁵ So oun does the ho one who gives epichorēgeō you hymeis the ho Spirit pneuma and kai works energeō miracles dynamis among en you hymeis do it by ek works ergon of the law nomos, or ē by ek hearing akoē with faith pistis?

⁶ Consider kathōs Abraham Abraam: “ He believed pisteuō · ho God theos, and kai it was reckoned logizomai to him autos as eis righteousness dikaiosynē.” ⁷ Know ginōskō then ara that hoti it is those ho of ek faith pistis who houtos are eimi the sons hyios of Abraham Abraam. ⁸ And de the ho Scripture graphē, foreseeing prooraō that hoti God theos would justify dikaioō the ho Gentiles ethnos by ek faith pistis, · ho preached proeuangelizomai the gospel beforehand to ho Abraham Abraam, saying hoti, “ In en you sy will all pas nations ethnos be blessed eneulogeō.” · ho ⁹ So hōste then , those ho who ek believe pistis are blessed eulogeō along with syn Abraham Abraam, the ho believer pistos.

¹⁰ For gar all hosos who rely eimi on ek works ergon of the law nomos are eimi under hypo a curse katara; for gar it is written graphō, “ Cursed epikataratos is everyone pas who hos does not ou continue emmenō in all pas things ho written graphō in en the ho book biblion of the ho law nomos, to do poieō them autos.” ¹¹ Now de it is clear dēlos that hoti no one oudeis is justified dikaioō before para God theos by en the law nomos, · ho because hoti “it is by ek faith pistis that the ho righteous dikaios person will live zaō.” ¹² However de, the ho law nomos is eimi not ou of ek faith pistis; on the contrary alla, it teaches that “ the ho one who does poieō them autos will live zaō by en them autos.” ¹³ Christ Christos redeemed exagorazō us hēmeis from ek the ho curse katara of the ho law nomos by becoming ginomai a curse katara for hyper us hēmeis— for hoti it is written graphō, “ Cursed epikataratos is everyone pas who ho is hung kremannymi on epi a tree xylon”— ¹⁴ in order that hina in en Christ Christos Jesus Iēsous the ho blessing eulogia of ho Abraham Abraam might come ginomai to eis the ho Gentiles ethnos, so that hina we might receive lambanō the ho promise epangelia of the ho Spirit pneuma through dia · ho faith pistis.

¹⁵ To speak legō in kata human terms anthrōpos, brothers adelphos: even though homōs a covenant diathēkē is one made by man anthrōpos, yet when it has been ratified kyroō, no one oudeis can set it aside atheteō or ē add epidiatassomai anything to it. ¹⁶ Now de the ho promises epangelia were made legō to ho Abraham Abraam and kai to ho his autos descendant sperma. Scripture does not ou say legō, “ and kai to ho descendants sperma,” referring hōs to epi many polys, but alla “ and kai to ho your sy descendant sperma,” referring hōs to epi one heis, who hos is eimi Christ Christos. ¹⁷ What I am saying legō is this houtos: · de the ho law nomos, which came ginomai four hundred tetrakosioi and kai thirty triakonta years etos later meta, does not ou annul akyroō a covenant diathēkē previously established prokyroō by hypo · ho God theos, so as eis to make katargeō the ho promise epangelia void . ¹⁸ For gar if ei the ho inheritance klēronomia is based on ek law nomos, it is no longer ouketi based on ek a promise epangelia; but de God theos gave charizomai it to ho Abraham Abraam through dia a promise epangelia. · ho

¹⁹ Why tis then oun was the ho law nomos given? It was added prostithēmi because of charin · ho transgressions parabasis, until achri hos the ho descendant sperma should come erchomai to whom hos the promise had been made epangellomai. It was established diatassō through dia angels angelos by en a mediator cheir mesitēs. ²⁰ Now de a ho mediator mesitēs is eimi not ou for one heis party only, · ho but de God theos is eimi one heis.

²¹ Is the ho law nomos, therefore oun, opposed to kata the ho promises epangelia of ho God theos? Certainly not mē! For gar if ei a law nomos had been given didōmi that ho could dynamai impart life zōiopoieō, then righteousness dikaiosynē would an indeed ontōs be eimi by ek the law nomos. · ho ²² But alla the ho Scripture graphē confined synkleiō · ho everything pas under hypo sin hamartia, so that hina what ho was promised epangelia through ek faith pistis in Jesus Iēsous Christ Christos might be given didōmi to those ho who believe pisteuō.

²³ Now de before pro faith pistis came erchomai, · ho we were held in custody phroureō under hypo the law nomos, imprisoned synkleiō until eis the ho coming mellō faith pistis would be revealed apokalyptō. ²⁴ Thus hōste the ho law nomos was ginomai our hēmeis disciplinarian paidagōgos until eis the time of Christ Christos, so that hina we might be declared righteous dikaioō by ek faith pistis. ²⁵ But de now that faith pistis has come erchomai, · ho we are eimi no longer ouketi under hypo a guardian paidagōgos. ²⁶ For gar you are eimi all pas sons hyios of God theos through dia · ho faith pistis in en Christ Christos Jesus Iēsous. ²⁷ For gar as many hosos of you baptizō as were baptized baptizō into eis Christ Christos have clothed yourselves with endyō Christ Christos. ²⁸ Now there is neither ou Jew Ioudaios nor oude Greek Hellēn, neither ou slave nor oude free eleutheros, neither ou male arsēn nor kai female thēlys; for gar you hymeis are eimi all pas one heis in en Christ Christos Jesus Iēsous. ²⁹ And de if ei you hymeis belong to Christ Christos, then ara you are eimi descendants sperma of ho Abraham Abraam, heirs klēronomos according kata to the promise epangelia.