1
O foolish Galatians, who bewitched you, before whose eyes Yahushua the Anointed was publicly portrayed as executed?
2
This only I desire to learn from you: did you receive the Ruach from works of Torah-boundary, or from hearing with trust?
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Are you so foolish? Having begun by Ruach, are you now being completed by flesh?
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Did you suffer so many things in vain— if indeed it was in vain?
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Therefore the One supplying the Ruach to you and working mighty deeds among you— does He do so from works of Torah-boundary, or from hearing with trust?
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Just as Avraham trusted Elohim, and it was reckoned to him as righteousness.
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Know, therefore, that those who are from trust— these are sons of Avraham.
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And the writing, foreseeing that Elohim would make righteous the nations through trust, announced beforehand the besorah to Avraham: “In you all the nations shall be blessed.”
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Therefore those who are from trust are blessed with faithful Avraham.
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For as many as place themselves under works as the ground of Torah-righteousness stand under a curse, for it is written: “Accursed is everyone who does not remain in all things written in the sefer of the Torah to do them.”
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And that no one is made righteous before Elohim by Torah as a claim of earned standing is evident, because: “The righteous shall live by trust.”
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But Torah is not founded upon trust as an alternative to obedience; rather: “The one who does them shall live by them.”
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The Anointed redeemed us from the curse pronounced by Torah, having become a curse on our behalf, because it is written: “Accursed is everyone who hangs upon a tree.”
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This was so that the blessing of Avraham might come to the nations in Yahushua the Anointed, so that through trust we might receive the promise of the Ruach.
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Brothers, I speak according to human practice: even a human covenant, once ratified, no one annuls or adds to it.
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Now the promises were spoken to Avraham and to his Seed. It does not say: “And to seeds,” as though concerning many, but concerning one: “And to your Seed,” which I identify with the Anointed.
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And this I say: a Covenant previously confirmed by Elohim is not annulled by Torah, which came four hundred and thirty years afterward, so as to make the promise void.
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For if the Inheritance comes from Torah as its originating ground, it is no longer from promise. But Elohim granted it to Avraham through promise.
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Why then Torah? It was added concerning transgressions, until the Seed should come to whom the promise had been made, being ordered through messengers by the hand of a mediator.
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Now a mediator is not of one alone, but Elohim is One.
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Is Torah therefore against the promises of Elohim? Certainly not. For if a Torah had been given that could itself give life, then righteousness would indeed have been from Torah.
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But the writing confined everything under sin, so that the promise through trust in Yahushua the Anointed might be given to those who trust.
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But before this trust came into its revealed fullness, we were guarded under Torah, confined toward the trust that was about to be revealed.
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Therefore Torah became our guardian toward the Anointed, so that we might be made righteous through trust.
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But now that trust has come into this revealed standing, we are no longer under the guardian in that role.
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For you are all sons of Elohim through trust in Yahushua the Anointed.
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For as many of you as were immersed into the Anointed have clothed yourselves with the Anointed.
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There is neither Yehudi nor Greek, neither servant nor free, neither male nor female as grounds of rank before this inheritance, for you are all one in Yahushua the Anointed.
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And if you belong to the Anointed, then you are Seed of Avraham, heirs according to promise.