Galatians2018-11-09T13:56:38+00:00

[ivory-search id=”3164″ title=”Galatians”]

Galatians

Galatians

1:1 Paul an apostle, not from men nor through men, but through Jesus Christ and God the Father, Who raised Him out from the dead, 1:2 and all the brethren with me, to the assemblies of the Galatia. 1:3 Grace to you and peace from God the Father and our Lord Jesus Christ, 1:4 Who gave Himself concerning our sins, in order that He should deliver us out from the present malignantly evil age according to the desirous will of God even our Father, 1:5 to Whom the proper opinion (glory) into the ages of the ages. Amen.

1:6 I marvel that in this manner so quickly you change from the One who called you by grace of Christ into a different kind of gospel, 1:7 which is not the same kind; except, there are some who trouble you and desire to distort the gospel of the Christ. 1:8 But even if perhaps we or an angel out from heaven should bring good news to you which is alongside that good news already brought to you, it[1] is to be set aside[2]. 1:9 As I before said, and now again I say, “If, assuming it is true, someone brings good news to you alongside that which you have received, it is to be set aside.” 1:10 For now do I persuade men or God? Or do I seek to please men? For if yet I please men, I am not perhaps a servant belonging to Christ. 1:11 Indeed, I make known to you, brethren, the gospel, the good news brought by me, that it is not according to man. 1:12 For I did not receive it from man, nor was I taught it, but through revelation from Jesus Christ.  1:13 For you have heard of my former conduct in Judaism, that I beyond measure continually persecuted the assembly belonging to God and continually[3] destroyed her.1:14 And advanced in Judaism above many of my contemporaries among my race, being[4] excessively zealous concerning my ancestral traditions.  1:15 But when God thought it good, the One having separated me out from my mother’s womb and having called me through His grace, 1:16 to reveal His Son to me, in order that I should bring good news about Him among the Gentiles, immediately I did not consult with flesh and blood, 1:17 nor did I go up to Jerusalem towards those, the apostles before me, but I departed into Arabia and again returned to Damascus. 1:18 Then after three year I went up to Jerusalem to visit Peter, and continued with him for fifteen days, 1:19 but others[5] of the apostles I did not see, except James the Lord’s brother. 1:20 Moreover, the things which I write to you, behold[6], before God I do not lie. 1:21 Then I came into the regions of Syria and Cilicia, 1:22 and was unknown by face to the assemblies in Judaea in Christ, 1:23 but they only heard that the one persecuting us is now bringing the good news[7]  of the faith, which before he continually destroyed, 1:24 and they glorified God in me.

2:1 Then after fourteen years again I went to Jerusalem with Barnabas, taking with also Titus. 2:2 Indeed, going up according to revelation and declared[8] to them the gospel which I proclaim among the Gentiles, but according to individually[9] the ones of reputation, lest I should be running into emptiness[10] or have run. 2:3 But Titus, who was with me, being a Greek was not compelled to be circumcised. 2:4 But, because of the secretly brought in false brethren, whoever slipped in to spy out our liberty which we have in Christ Jesus in order that they should enslave us, 2:5 to whom we did not yield for an hour by the obedience, in order that the truth of the gospel should continually remain before you. 2.6 However, from the ones thinking to be something – what sort of at some time they were bears nothing to me, God receives no man’s presence[11] – for the ones of reputation contributed nothing to me, 2.7 but on the contrary, they after perceiving that the gospel to the uncircumcised was entrusted to me, just as Peter concerning the circumcised. 2.8 For the One who worked in Peter unto an apostleship to the circumcised, worked also in me unto the Gentiles. 2.9 And after coming to experientially know the grace, the one given to me, James, and Cephas, and John, the ones considered to be pillars, gave to me and Barnabas the right hand of fellowship, in order that we, on the one hand, unto the Gentiles, but they, on the other hand, unto the circumcised. 2.10 Only concerning the poor in order that we should remember, which also this same thing I was diligent to do. 2.11 Moreover, when Peter came to Antioch, I opposed him to his face, because he was against experiential knowledge, 2.12 for before there came certain men from James, he ate with the Gentiles, but when they came, he drew back and separated himself, fearing the ones out from circumcision. 2:13 And having joined in hypocrisy[12] with him, also the remaining Jews, so that also Barnabas was carried away with them in hypocrisy. 2:14 But when I perceived that they did not walk straight facing the truth of the gospel, I said to Peter before all of them, “Since you, existing as a Jew, live as a Gentile and not as a Jew, why do you force the Gentiles to live as a Jew?” 2.15 We by nature Jews and not out from the sinful Gentiles 2.16 intuitively knowing that a man is not justified out from works of the law, if not through faith in Jesus Christ, and we believed in Jesus Christ, in order that we should be justified out from faith in Christ and not out from works of the law, because out from the works of the law no flesh is justified. 2:17 But since we seek to be justified in Christ, also are found to be sinners with them, perhaps Christ is minister to sinners? May it never be! 2:18 For if[13] that which was destroyed I build again, I commend myself a transgressor. 2.19 For I through the law died to the law, in order that I should live to God. 2.20 Having been crucified with Christ, indeed I live, no longer I, but Christ lives in me. Moreover, that which now I live in the flesh by faith I live, the [faith] pertaining to the Son of God, who loved me and gave Himself for me. 2:21 I do not reject the grace of God. For if righteousness is through the law then Christ died for no purpose.

3.1 O foolish Galatians, who has bewitched you to not be persuaded by the truth, according to whose eyes Jesus Christ was written of before among you, in a state of having been crucified? 3.2 This only I desire to learn from you, out from works of law did you receive the Spirit or out from hearing of faith? 3.3 Are you thus so foolish? After beginning by Spirit, now by flesh you are maturing? 3.4 Did you suffer so many things without a reason? If indeed also without a reason. 3.5 Therefore, the one supplying to you the Spirit and the one working miracles among you, out from law or out from hearing of faith? 3.6 Just as Abraham believed in the God and it was counted to him with reference to righteousness. 3.7 Consequently you experientially know that the ones out from faith, these ones are the sons of Abraham. 3.8 Moreover, the Scriptures having seen before that out from faith God would justify the Gentiles gave the gospel before to Abraham that all the Gentiles would be well spoken of by him. 3.9 So then, the ones out from faith, they will be well spoken of with the faithful Abraham. 3.10 For as many as are out from works of law, they are under a curse, for it is written, “Cursed are all who do not remain in all the things written in the book of the law, to do them.” 3.11 Moreover, that by the law no one is justified alongside God is clear because the righteous will live out from faith. 3.12 And the law is not out from faith, but the one doing these things will live by them. 3.13 Christ has redeemed us out from the curse of the Law, having come to be a curse on our behalf – for it stands written, “Cursed are all the ones hanging on a tree” – 3.14 in order that the eulogy of Abraham might come to the Gentiles in Christ Jesus, in order that they should receive the promise of the Spirit through the faith.

3.15 Brethren, I speak according to a man, even though belonging to man a covenant, after being in a state of having been ratified, no one annuls or adds to it. 3.16 Moreover, the promise having been said to Abraham, and to his seed did not say, “and to your seeds”, as on the basis of many, but as on the basis of one. “And to your seed”, which is Christ. 3.17 And this I say, “A covenant after being ratified by God unto Christ, the law having come to be four hundred and thirty years after does not invalidate resulting in rendering the promise ineffective for its intended purpose. 3.18 For if, for the sake of argument, the inheritance is out from law, it is no longer out from promise; however, God has graciously given it to Abraham through promise. 3.19 Therefore, why the Law? It was added in favor of the transgressions, up until which the seed should come, who was promised, having been directed through messengers by the hand of a mediator. 3.20 And the mediator is not of one, but God is one. 3.21 Therefore is the Law against the promise from God? May it never come to be! For if, for the sake of argument, Law has been given the natural ability to make alive, in fact, righteousness would be out from the law. 3.22 But Scripture closed up all under sin, in order that the promise out from faith concerning Jesus Christ should be given to the ones who believe. 3.23 However, before the faith came, we were being guarded under the Law, after being closed up, because of the about to be revealed faith. 3.24 Wherefore, the Law is in a state of having become a child guardian concerning us into Christ, in order that out from faith we should be justified. 3.25 And the faith having come, we are no longer under a child guardian. 3.26 For we are all sons belonging to God through the faith in Christ Jesus. 3.27 for as many as were immersed into Christ have put on Christ as an outer garment. 3.28 There is not Jew nor Greek, there is not slave nor free, there is not male or female, for we are all one in Christ Jesus. 3.29 And since we belong to Christ, then we are of the seed belonging to Abraham, and heirs according to the promise. 4.1 But I say upon as much time as the heir is an inarticulate babbler he differs nothing from a slave, he being lord of all, 4.2 but is under guardians and tutors, up until the time limit set by the father. 4.3 Thus we also, when we were an inarticulate babblers, we being slaves were under the elementary principles of the world system. 4.4 But when the fullness of time came, God send forth His Son, being born out from a woman, born under law, 4.5 in order that he should redeem the ones under the law, in order that we might receive the placement of sons. 4.6 and because we are sons, God has send forth the Spirit of His Son into our hearts, crying “Abba, the Father”. 4.7 Therefore we are no longer slaves but sons, and since we are sons, also we are heirs of God through Christ. 4.8 But, on the one hand, at that time when you did not intuitively know God, you served those who by nature are not gods. 4.9 On the other hand, now having come to experientially know God; but rather, being known by God, how do you turn again upon the weak and poor elementary principles, to which again from the first place you desire to be slaves? 4.10 You watch closely days and month and seasons and years. 4.11 I fear you, least I have toiled unto you in vain. 4.12 You become as I am, because I also am as you, brethren, I urge you. You have done me no wrong. 4.13 Indeed you intuitively know that through weakness in the flesh I first brought you the good news. 4.14 and my temptation the one in my body you did not despise nor reject, but as a messenger from God you received me, as Christ Jesus. 4.15 Therefore where is your happiness? For you testify concerning me that if, assuming it where true, you had the natural ability you would have plucked out your own eyes and given them to me. 4.16 So have I, the one telling you the truth, become your enemy? 4.17 They are zealous to you, not good in appearance, but they desire to exclude you in order that your zeal should be to them. 4.18 and it is good in appearance to be zealous always in good appearance, and not only in my presences facing you. 4.19 My children, who again I labor in birth until through which Christ is metamorphosized in you. 4.20 But I wish to be present facing you now, and to change my voice, because I am at a loss among you. 4.21 Say to me, the ones desiring to be under law, do you not listen to the law? 4.22 For it is written that Abraham had two sons, one out from maidservant and one out from the free woman. 4.23 But on the one hand the one out from the maidservant was born according to the flesh, on the other hand the one out form the free woman through the promise. 4.24 This is allegorically speaking, for these women are two covenants. One, on the one hand, from Mount Sinai born into slavery, which is Hagar, 4.25 for Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem; indeed she serves in slavery with her children. 4.26 On the other hand, the above Jerusalem is free, which is the mother of us all. 4.27 For it is written, “Rejoice, barren woman, the one not bearing children, break out and cry aloud, the one not in labor, because more are the children of the desolate than of the one having a husband”. 4.28 Indeed we, brethren, we are children of promise according to Isaac. 4.29 But just as at that time the one born according to the flesh persecuted the one according to the result of the Spirit, thus also now. 4.30 But what does the Scripture say? “Cast out the maidservant and her son, for the son of the maidservant should not inherit with the son of the free woman.” 4.31 So then, brethren, we are not children of the maidservant, but children of the free woman. 5.1 Therefore, in the freedom in which Christ has set us free, you stand, and do not again bear ill will to a yoke of slavery. 5.2 Behold, I Paul say to you, “If, it may or may not be true, you are circumcised, Christ is of no profit to you”. 5.3And I testify again to every man, the one circumcised, that he is a debtor to do the whole Law.

[1] Why “it” instead of “he”? The noun is neuter, not masculine, and therefore does not agree with a translation of “let him be accursed”, but rather it is more accurately translated as “let it be set aside”

[2] Although some translations us “accursed” as the meaning of this word, it originally refers to a thing set up or laid in order to be kept as something consecrated to a god that was hung on the walls of the temple, or in some other conspicuous place. It hence carries the meaning of being doomed to destruction (such as an animal that will be slain). From this concept grows the definition of detestable or accursed. It is something that is to be set aside as having no value to the Christian life.

[3] Repeated attempts to destroy the assembly

[4] Existing in a state of being…

[5] He distinguishes Peter from among the other apostles by using a term that means another of a different kind. Probably a reference to his position as a pillar among the apostles.

[6] Look with discernment

[7] Although often translated “preach” it actually means to bring good news; hence, to gospelize

[8] To set forth

[9] On a one on one basis

[10] that which has no object, Empty or vain.

[11] God does not show partiality or receive a man based on his earthly value.

[12] To play a part, pretend together. Literally “together with hypocrisy”

[13] Assuming it is true that someone seeks to build again that which was destroyed

[1] Why “it” instead of “he”? The noun is neuter, not masculine, and therefore does not agree with a translation of “let him be accursed”, but rather it is more accurately translated as “let it be set aside”

[2] Although some translations us “accursed” as the meaning of this word, it originally refers to a thing set up or laid in order to be kept as something consecrated to a god that was hung on the walls of the temple, or in some other conspicuous place. It hence carries the meaning of being doomed to destruction (such as an animal that will be slain). From this concept grows the definition of detestable or accursed. It is something that is to be set aside as having no value to the Christian life.

[3] Repeated attempts to destroy the assembly

[4] Existing in a state of being…

[5] He distinguishes Peter from among the other apostles by using a term that means another of a different kind. Probably a reference to his position as a pillar among the apostles.

[6] Look with discernment

[7] Although often translated “preach” it actually means to bring good news; hence, to gospelize

[8] To set forth

[9] On a one on one basis

[10] that which has no object, Empty or vain.

[11] God does not show partiality or receive a man based on his earthly value.

[12] To play a part, pretend together. Literally “together with hypocrisy”

[13] Assuming it is true that someone seeks to build again that which was destroyed