See Translator's Notes.

The Writings of the Sheliakhim:
Sha'ul’s Letter to the Galatians

        1:6 I wonder that you are so soon turning from him that called you into the favor of the Anointed One to another good message:  1:7 Which is not another; but there are some that trouble you, and would pervert the good message of the Anointed One.  1:8 But though we, or an messenger from heaven, should announce any other good message to you than that which we have announced to you, let him be accursed.  1:9 As we said before, so I say now again, If any man announces any other good message to you than that you have received, let him be accursed.  1:10 For do I now seek the favour of men, or Elohim? or do I seek to please men? for if I yet pleased men, I should not be the servant of the Anointed One.

          1:11 But I make known to you, brothers, that the good message which was announced by me is not according to man.  1:12 For I neither received it from man, neither was I taught it, but by the revelation of Yayshua the Anointed One.  1:13 For you have heard of my former manner of life in time past in Judaism, that beyond measure I persecuted the convocation of Elohim, and ravaging her:  1:14 And I progressed  Judaism beyond many my equals in my own nation, being more exceedingly zealous of the traditions of my fathers.  1:15 But when it pleased Elohim, who separated me from my mother’s womb, and called me by his favor,  1:16 To reveal his Son by me, that I might announce him among the peoples; immediately I conferred not with flesh and blood:  1:17 Neither did I go to Yerushalayim to them who were sent ones before me; but I went into Arabia, and returned again to Dammesek.
 
        1:18 Then after three years I went to Yerushalayim to see Petros, and remained with him fifteen days.  1:19 But I saw no other of the sent ones, except Ya'aqov the Lord’s brother.  1:20 Now the things which I write to you, behold, before Elohim, I lie not.  1:21 Afterwards I came into the regions of Surya and Kilikia;  1:22 And was unknown by face to the convocations  of Yehudah which were in the Anointed One:  1:23 But they had heard only, That he who persecuted us in times past now announces the faith which once he destroyed.  1:24 And they glorified Elohim in me.

         2:1 Then fourteen years after I went again to Yerushalayim with Ben-navi, and took Titus with me also.  2:2 And I went by revelation, and communicated to them that good message which I announce among the peoples, but privately to them who were of reputation, lest by any means I should run, or had run, in vain.  2:3 But neither Titus, who was with me, being a Hellene, was compelled to be circumcised through the false brothers, unawares brought in, who came in secretly to spy out our liberty which we have in the Anointed One Yeshua, that they might bring us into bondage:  2:5 To whom we gave place by subjection, for only an hour*; that the truth of the good message might continue with you.

        2:6 But of these who seemed to be somewhat, (whatever they were, it makes no matter to me: Elohim accepts no man’s person:) for they who seemed to be somewhat in conference added nothing to me:  2:7 But on the contrary, when they saw that the good message of the uncircumcision was committed to me, as the good message of the circumcision was to Petros;  2:8 (For he that wrought effectually in Petros to the emmissaryship of the circumcision, the same was mighty in me toward the peoples:)  2:9 And when Ya'aqov, Keepha, and Yokhanan, who seemed to be pillars, perceived the favor that was given to me, they gave to me and Ben-navi the right hands of fellowship; that we should go to the peoples, and they to the circumcision.  2:10 Only they would that we should remember the poor; the same which I also was diligent to do.

            2:11 But when Keepha had come to Antioch, I withstood him to the face, because he was to be blamed.  2:12 For before that certain ones went away-from Ya'aqov, he used to eat with the peoples: but when they had come, he withdrew and separated himself, fearing them who were of the circumcision.  2:13 And the other Yehudim likewise were hypocrites with him; so that Ben-navi also was carried away with their hypocrisy.  2:14 But when I saw that they walked not uprightly according to the truth of the good message, I said to Keepha before them all, If you, being a Yehudi,  live according to the manner of peoples, and not as do the ones in Yehudah, why compellest you the peoples to live as do the ones in Yehudah?

            2:15 We who are Yehudim by nature, and not sinners of the peoples,  2:16 Know that a man is not right outside the works of the law, unless by the faithfulness-of Yayshua the Anointed One; Even we have faithfully trusted in Yayshua the Anointed One, that we may be righted by the faithfulness-of the Anointed One, and so not outside the works of the law: for outside the works of the law shall no flesh be righted.  2:17 But if, while we seek to be righted by the Anointed One, we ourselves also are found sinners, is therefore the Anointed One the servant of sin? By no means.  2:18 For if I build again the things which I destroyed, I make myself a transgressor.  2:19 For I through law   by law have died, that I may live to Elohim.  2:20 I am hanged with the Anointed One: nevertheless I live; yet not I, but the Anointed One lives in me: and the life which I now live in the flesh I live by the faithfulness-of the Son of Elohim, who loved me, and gave himself for me.  2:21 I do not set aside the favor of Elohim: for if righteous-innocence is gained through law, then the Anointed One has died in vain.

         3:1 O foolish Galatians, who has bewitched you, that you should not obey the truth, before whose eyes Yeshua the Anointed One has been clearly set forth, hanged among you?  3:2 This only would I learn from you, Received you the Spirit after the deeds of the law, or after  hearing of faithfulness?  3:3 Are you so foolish? having begun in the Spirit, are you now  perfect in the flesh?  3:4 Have you suffered so many things in vain? if it is yet in vain.  3:5 He therefore that gives to you the Spirit, and works miracles among you, does he this after the deeds of the law, or after hearing of faithfulness?  3:6 Even as Avraham faithfully trusted Elohim, and it was reckoned to him for righteousness.

        3:7 Do you know therefore that they who are of faithfulness, the same are the sons of Avraham.  3:8 And the writing, foreseeing that Elohim would right the peoples through faithfulness, announced before the good message to Avraham, saying, In you shall all peoples be blessed.  3:9 So then they who are of faithfulness are blessed with faithful Avraham.  3:10 For as many as are outside the works of the law are under the curse: for it is written, Cursed is every one that continues not in all things which are written in the scroll of the law to do them.  3:11 and since no one is right-innocent  with Elohim according to the Law, it is evident that, The righteous shall live by faithfulness.  3:12 So the law is not outside of faithfulness: but, The man that does them shall live by them.  3:13 the Anointed One has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangs on a tree:  3:14 That the blessing of Avraham might come on the peoples through Yeshua the Anointed One; that we might receive the promise of the Spirit through faithfulness.

        3:15 Brothers, I speak according to the manner of men; Though it is but a man’s covenant, yet if it is confirmed, no man sets it aside, or adds to it.  3:16 Now to Avraham and his seed were the promises made. He says not, And to seeds, as of many; unless as of one, And to your seed, which is the Anointed One.  3:17 And this I say, that the covenant, that was confirmed before by Elohim in the Anointed One, the law, which was four hundred and thirty years after, cannot set it aside, that it should make the promise of no effect.  3:18 For if the inheritance is cast out of the scroll of the law, it is no more by promise: but Elohim gave it to Avraham by promise.

        3:19 What of, then, the law of the transgressions?1  Grace was added, till the seed might come by whom it had been promised, having been set in order through messengers in the hand of a mediator  3:20 and the 'only' mediator not he is, but  Elohim alone is.  3:21 Is the law then against the promises of Elohim? By no means: for if there had been a law given which could have given life, Amayn truly more than the norm would have been the righteousness

        3:22 But the writing has concluded all under sin, that the promise by faithfulness of Yeshua the Anointed One might be given to them that faithfully trust.  3:23 But before faithfulness came, we were kept under the norm, shut up to the faithfulness about to be revealed.  3:24 Therefore the norm was our child-conductor to bring us to the Anointed One, that we might be righted by faithfulness.  3:25 But after faithfulness is come, we are no longer under a schoolmaster.

        3:26 For you are all children of Elohim by faithfulness in the Anointed One Yeshua.  3:27 For as many of you as have been immersed into the Anointed One have put on the Anointed One.  3:28 not it is in Yehudi or Hellene, not it is in servant nor freeman, not it is in male and female, for all you are one  in the Anointed One Yeshua.  3:29 And if you are the Anointed One’s, then are you Abraham’s seed, and heirs according to the promise.
4:1 Now I say, That the heir, as long as he is a child, differs nothing from a servant, though he is lord of all;  4:2 But is under tutors and governors until the time appointed by the Father.  4:3 Even so we, when we were children, were in bondage under the elements of the world system:  4:4 But when the fulness of the time was come, Elohim sent forth his Son, born of a woman, born under the norm,  4:5 To redeem them that were under the norm, that we might receive the adoption of sons.  4:6 And because you are sons, Elohim has sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

        4:7 Therefore you are no more a servant, but a son; and if a son, then an heir of Elohim through the Anointed One.  4:8 However then, when you knew not Elohim, you did service to them which by nature are no gods.  4:9 But now, after you have known Elohim, or more yet are known by Elohim, how turn you again to the weak and beggarly elements, to which you desire again to be in bondage?  4:10 Days aside you observe, and months, and seasons, and years!  4:11 I am afraid of you, lest I have bestowed upon you labour in vain.  4:12 Brothers, I urge you, be as I am; for I am as you are: you have not injured me at all.  4:13  You know that in infirmity of the flesh I announced the good message to you at the first.  4:14 And my trial which was in my flesh you despised not, nor rejected; but received me as an messenger of Elohim, even as the Anointed One Yeshua.  4:15 What then was the blessedness you spoke of? for I bear you witness, that, if it had been possible, you would have plucked out your own eyes, and have given them to me.  4:16 Am I therefore become your enemy, because I tell you the truth?  4:17 They zealously seek you, but not for good; for, they would exclude you, that you may seek them.  4:18 But it is good to be zealously sought always in a good thing, and not only when I am present with you.  4:19 My little children, of whom I travail in birth again until the Anointed One be formed in you,  4:20  I desire to be present with you now, and to change my tone; for I stand in doubt of you.  4:21 Tell me, you that desire to be under the norm, do you not hear the Law?  4:22 For it is written, that Avraham had two sons, the one by a bondwoman, the other by a freewoman.  4:23 But he who was of the bondwoman was born according to the flesh; but he of the freewoman was by promise.  4:24 which things are allegorized, for these are the two arrangements: one, indeed, away from mount Sina'i, to servitude bringing forth, which is Hagar; 25  for this Hagar is a mount Sina'i in Arabia, and does correspond to the Yerushalyaim that now [is], and is in servitude with her children, 26  but the Yerushalayim from above  is the free-woman, which is mother of us all,   4:27 For it is written, Rejoice, you barren that bear not; break forth and cry, you that travailest not: for the desolate has many more children than she who has an husband.  4:28 Now we, brothers, as Yitskhaq was, are the children of promise.  4:29 But as then he that was born according to the flesh persecuted him that was born according to the Spirit, even so it is now.  4:30 Nevertheless what says the writing? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.  4:31 So then, brothers, we are not children of the bondwoman, but of the free.

         5:1 Stand fast therefore in the liberty with which the Anointed One has made us free, and be not entangled again with the yoke of bondage.  5:2 Behold, I Paulos say to you, that when ever you are circumcised, the Anointed One shall profit you nothing.  5:3 For I testify again to every man that is 'circumcised', that he is a debtor to do the whole law.  5:4 the Anointed One is become of no effect to you, whoever of you are righted by the norm; you have fallen from favor.  5:5 For we through the Spirit wait for a certain hope of righteous-innocence by faithfulness.  5:6 For in Yeshua the Anointed One neither circumcision strengthens anyone, nor uncircumcision, unless faithfulness through love working.  5:7 You did run well; who hindered you that you should not obey the truth?  5:8 This persuasion comes not from him that calls you.  5:9 A little leaven leavens the whole lump.  5:10 I have confidence in you through Yahweh , that you will be not otherwise minded: but he that troubles you shall bear his judgment, whoever he may be.  5:11 And I, brothers, if I yet announce circumcision, why do I yet suffer persecution? then has the offence of the pale ceased.  5:12 I would they were even cut off who trouble you.  5:13 For, brothers, you have been called to liberty; only use not liberty for an occasion to the flesh, but by love serve one another.  5:14 For all the law is fulfilled in one word, even in this; You shall love your neighbour as yourself.  5:15 But if you bite and devour one another, take heed that you be not consumed one by another.  5:16 this I say then, Walk in the Spirit, and you shall not fulfil the lust of the flesh.  5:17 For the flesh lusts against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that you cannot do the things that you would.  5:18 But if you are led by the Spirit, you are not under the law.  5:19 Now the works of the flesh are evident, which are these; Adultery, fornication, uncleanness, lasciviousness,  5:20 Idolatry, sorcery, hatred, strife, jealousy, wrath, contention, seditions, heresies,  5:21 Envyings, murders, drunkenness, revellings, and such like: of which I tell you before, as I have also told you in time past, that they who do such things shall not inherit the kingdom of Elohim.  5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faithfulness,  5:23 Meekness, self-control: against such there is no law.  5:24 And they that are the Anointed’s have hanged the flesh with the affections and lusts.  5:25 If we live in the Spirit, let us also walk in the Spirit.  5:26 Let us not be desirous of vain glory, provoking one another, envying one another.

         6:1 Brothers, if a man be overtaken in a fault, you who are spiritual, restore such an one in the spirit of meekness; considering yourself, lest you also be tempted.  6:2 Bear you one another’s burdens, and so fulfil the law of the Anointed One.  6:3 For if a man thinks himself to be something, when he is nothing, he deceives himself.  6:4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.  6:5 For every man shall bear his own burden.  6:6 Let him that is taught in the word share with him that teaches in all good things.  6:7 Be not deceived; Elohim is not mocked: for whatever a man sows, that shall he also reap.  6:8 For he that sows to his flesh shall from the flesh reap corruption; but he that sows to the Spirit shall from the Spirit reap life age-abiding.  6:9 And let us not be weary in well doing: for in due season we shall reap, if we faint not.  6:10 As we have therefore opportunity, let us do good to all men, especially to them who are of the household of faithfulness.  6:11 You see how large a letter I have written to you with my own hand.  6:12 As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the pale of the Anointed One.  6:13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.  6:14 But may it never be that I should glory, except in the pale of our-Lord Yeshua the Anointed One, by whom the world system is hanged to me, and I to the world system.  6:15 For in the Anointed One Yeshua neither circumcision strengthens anyone, nor uncircumcision, except a new creation;  6:16 And as many as walk according to this rule, peace be on them, and mercy, even upon the Yisra'ayl of Elohim.  6:17 From henceforth let no man trouble me: for I bear in my body the marks of Yahweh  Yeshua.  6:18 Brothers, the favor of our-Lord Yeshua the Anointed One be with your spirit. Amayn.

§1        Paul is telling us how he progressed in Judaism; he is not telling us how all Judaism is.  This text is probably more difficult to interpret than many of the other supposedly anti-law texts, because we don't know exactly what Paul means by 'progressed in Judaism' at that time.  It certainly was not the Judaism of Rabbi Gamaliel, who though not approving of the Nazarenes, did not excommunicate them either, but threatened those who would with the possibility of fighting against God.
§2        Of course the key here is that it was false brothers who were doing the circumcising.  There were not false because they carried out the circumcision commandment (in which particular Paul yielded).  They were false because they taught that it was an instrument of grace.  Circumcision is a sign of the covenant, but it is not a cause of grace.  In Gal. 5:2, Paul is concerned because the false teachers had taken over Galatia at the point when his disciples there were ready to learn the law; but instead of teaching the law as subsequent to grace, they lead them astray and taught it as the means of grace.  To really understand this issue one might study the Roman Catholic teachings on baptism which are the same in their nature.
§3        It is unknown if this is Peter or not.  In any case, the issue here is one of ritual purity.  The stricter party of Pharisees in Judea taught that the faithful should maintain continuous ritual purity, which of course, required complete separation from Gentiles.  Nevertheless, continuous ritual purity was only required in connection with the Temple, and was not a biblical imperative elsewhere.  Hence those in Judea often let it lapse when they lived elsewhere.
        The men who came away from Ya'akov we may assume rejected his counsel in Acts 15 not to hinder the Gentiles who were joining themsleves to the faith;  they were trying to export the laws of ritual purity as far as the frontiers of Jewish influence would allow, i.e. Antioch and Asia Minor, and would not allow Jews to defile themselves in any place, though such defilement was not a sin so far from the temple.  If they included some of the cohanim, the situation could become very precarious, because most Jews would try to follow their  rulings as much as possible, and this included even the Nazarenes.
§4        Here is the heart and soul of Paul's theology;  by 'faithfulness of Yayshua' he means His faithfulness in doing the work of atonement by dying for our sins as YHWH had commanded him.
§5        The idea here his that the anointing of the Spirit of YHWH comes not after we become 'perfect,' but before, when we hear the good news, repent, and make a commitment to be faithful.  Thus it does not depend on our ability to be perfect, but only sincerely faithful.
§6        The norm for everyone else (who is not one of the forgiven faithful) is to be righteously innocent by keeping the law to perfection;  that is the default;  it is what YHWH requires outside of the atonement he provides.
§7        In light of the context of their former idolatry, we can only conclude that these "days" were the sins of Jeroboam variety, viz. tabernacles in the eighth month, the Samaritan Passover, the Sadducean Pentecost, possibly the Essene dates for feasts.  The rest of their perfectionistic theology fits well.  Spiritually speaking, we can cite two equivalents today (1) the quasi-samaritan Messianic Judaism, and (2) the Roman Catholic Church with its holy days, Christmas and Easter.   There is no reason to suppose as many do that Paul is speaking of Jewish holy days here; on the contrary, he kept them; in fact he had so much respect for the law, that he was willing to take a Nazarite vow just to prove the point.   And in fact, there is no connection between Jewish holy days and idolatry (vs. 8).
§8        Away from is the force of the greek "apo" here.  The context of the rebellion at Sinai was that they were exiled to the wilderness to die there;  likewise, the men who left Ya'akov (James) went away from his teaching.
§9