A Greek - English translation of The Book of Galatians by Robin A. Brace, B.D., hons.
BRIEF INTRODUCTION AND CHAPTERS ONE AND TWO
Brief Introduction:
It could certainly be argued that there is no further point in any new English translations of New Testament books since what is already available is more than sufficient; actually, I would not argue too seriously with that opinion, so why my own version of this small but rather vital New Testament book? Well, in my days as a theology student I took a rare joy in studying New Testament Greek, although it was much more John's Gospel which was my prime university focus, but I was quick to apply the language skills which I was developing to Galatians and Romans since, for an evangelical protestant, they seem to me to be books of truly great doctrinal import. Certainly, Galatians has been abused by several legalistic sects, and, more recently, by certain elements in the 'New Perspective on Paul' movement, and so it is rather important that we all correctly understand this book in order to combat any erring influence.
But I am not going to be so arrogant as to suggest that you need to read this version to improve your understanding - not at all. Having said that, reading biblical books in a somewhat different manner is always helpful, with that certain 'freshness' always capable of adding something extra, often when we least expect it.
I would now like to pass on just a little of my passion for Galatians to any others who might stumble upon this page. Without question it is a somewhat humble translation - no fireworks! Indeed there is nothing outrageously different about my version (if there were, we should all be suspicious!), it is just how I translate Paul's lovely Greek. It might, I suppose, be asked what style I employ in my translation, well, quite obviously I have gone for modern English, being the language which we all communicate in every single day; I have also favoured clarity and simplicity. Occasionally (but not often) I will add an extra English word or two not strictly represented in the Greek text - but I only do this in order to aid clarity, for this is positively not a paraphrased interpretation.
I started this translation around about 1997-98 and have occasionally gone back to it since but I have now decided to complete it in the spring of 2008.
Oh, one final thing: I have used the 'symbol' font for the Greek letters since most modern computers have it installed, however, this is not ideal since 'symbol' only reproduces the basic Greek letters but no accents nor the markings to denote the aspirates; actually the latter is rather important regarding pronounciation but since most who see this will probably not be too concerned about pronounciation it is, perhaps, not such a serious loss.
The other point is that the letter sigma (s) should appear as an English 's' when it is the final letter in any word, but unfortunately 'symbol' does not appear to allow for that.
Robin A. Brace. May, 2008.
You should see the genuine and authentic Greek letters, followed by the English translation. If you do not see the proper Greek letters but some sort of a horrid transliteration, you, presumably, do not have the Greek 'Symbol' font installed on your computer probably because you are using an old computer system. In my experience, the 'Opera' browser never shows Greek letters. But if you really want to see these Greek letters exactly as Paul wrote them, the symbol font can be downloaded for free at several internet locations; a Google search should produce good results.
1. Paulos apostolos, ouk ap anqrwpwn oude di anqrwpou alla dia Ihsou Xristou kai qeou patros tou egeirantos auton ek nekrwn,
Paul, an apostle, not from men, neither by man but through Jesus Christ and God the Father who raised Him from the dead,
2. kai oi sun emoi pantes adelfoi, tais ekklhsiais ths Galatias.
and all the brothers with me, to the churches of Galatia.
3. Xaris umin kai eirhnh apo qeou patros hmwn kai kuriou Ihsou Xristou,
Grace to you, and peace, from God the Father and the Lord Jesus Christ,
4. tou dontos eauton uper twn amartiwn hmwn opws exelhtai hmas ek tou aiwnos tou enestwtos ponhrou kata to qelhma tou qeou kai patros hmwn,
who gave Himself for our sins to deliver us from the present evil age according to the purpose of God our Father,
5. w h doxa eis tous aiwnas twn aiwnwn amhn.
to whom we give glory for evermore. Amen.
6. Qamazw oti outws taxews metatiqesqe apo tou kalesantos umas en xariti Xristou eis eteron euaggelion,
I am surprised that you have so quickly changed from the grace of Christ to another gospel,
7. o ouk estin allo ei mh tines eisin oi tarassontes umas kai qelontes metastreyai to euaggelion tou Xristou.
which is not truly another, but certain ones wish to trouble you by perverting the gospel of Christ.
8. alla kai ea hmeis h aggelos ec ouranou umin euaggelizhtai par o euhggelisameqa umin, anaqema estw.
but even if we, or an angel from heaven should preach another gospel to you, different from that which we preached, let that person be accursed.
9. ws proeirhkamen, kai arti palin legw, ei tis umas euaggelizetai par o parelabete, anaqema estw.
Just as we said before and I now state again, if any should preach any other gospel to you which differs from that which we preached, let that person be accursed.
10. Arti gar anqrwpous peiqw h ton qeon; h Xristou doulos ouk an hmhn.
For do I seek the approval of men, or of God? If I sought to please men I could not be a servant of Christ.
11. Gnwrizw de umin, edelfoi, to euaggelion to euaggelisqen up emou oti ouk estin kata anqrwpon
I want you to be clear, brothers, that the gospel which was preached is not in accordance with man.
12. oude gar egw para anqrwpou parelabon auto, oute edidaxqhn, alla di apokalucews Ihsou Xristou.
I did not receive it from any man, nor was I taught it, but rather, it came by the revelation of Jesus Christ.
13. Hkousate gar thn emhn anastrofhn pote en tw Ioudaismw, oti kaq uperbolhn ediwkon thn ekkllhsian tou Qeou kai aporqoun authn,
You have heard of my former life within Judaism, how I so severely persecuted the church of God, trying to destroy it.
14. kai proekoptan en tw Ioudaismw uper pollous sunhlikiwtas en tw genei mou, perissoterws zhlwths uparXwn twn patrikwn mou paradosewn.
Indeed I advanced in Judaism even beyond other Jews of my own age being extremely zealous for the traditions of my fathers.
15. ote de eudokhsen o aforisas me ek koilas mhtros mou kai kalesas dia ths Xaritos autou
But when God, who had set me apart from my birth, was ready it pleased Him to call me through His grace,
16. apokaluyai ton uion autou en emoi ina euaggelizwmai auton en tois eqnesin, euqews ou prosaneqemhn sarki kai aimati,
and reveal His Son to me so that I should preach Him among the Gentiles. I did not discuss this with anybody,
17. oude anhlqon eis Ierosoluma pros tous pro emou apostolous, alla aphlqon eis Arabian, kai lalin upesreya eis Damaskon.
neither did I go up to Jerusalem to see those who were already apostles, but I went to Arabia, then later returned to Damascus.
18. Epeita meta pria eth anhlqon eis Ierosoluma istorhsai Khfan, kai epemeina pros auton hmeras dekapente
After three years I went to Jerusalem to contact Peter and stayed with him for fifteen days.
19. eteron de twn apostolwn ouk eidon, ei mh Iakwbon ton adelfon tou kuriou.
But I did not see any of the other apostles, only Jacob, the brother of the Lord.
20. a de grafw umin, idou anwpion tou qeou oti ou yeudomai.
But regarding what I write to you, I assure you before God that I do not lie.
21. epeita hlqon eis ta klimata ths Surias kai ths Kilikias.
Later on, I went to the areas of Syria and Cilicia.
22. hmhn de agnooumenos tw proswpw tais ekklhsiais ths Ioudaias tais en Xristw,
I was completely unknown to the Judean churches in Christ.
23. monon de akouontes hsan oti O diwkwn hmas pote nun euaggelizetai thn pistin hn pote eporqei,
But the only claim they heard was, "The man who used to persecute us now preaches the faith which he once tried to destroy."
24. kai edocazon en emoi ton Qeon.
And they praised God because of me.
1. Epeita dia dekatessarwn etwn palin anebhn eis Ierosoluma meta Barnaba, sumparalabwn kai Titon
Fourteen years later I went up to Jerusalem again, taking Barnabas and also Titus.
2. anebhn de kata apokaluyin kai aneqemhn autois to euaggelion o khrussw en tois eqnesin, kat idian de tois dokousin, mh pws eis kenon trecw h edramon.
I went because of a revelation and placed before them the gospel which I preach among the Gentiles. But I did this in confidence to those who appeared to be the leaders, just in case I was running a race in vain.
3. all oude Titos o sun emoi, Ellhn wn, hnagkasqh peritmhqhnai
Yet not even Titus who accompanied me, being a Greek, was expected to be circumcised.
4. dia de tous pareisaktous yeudadelfous, oitines pareishlqon kataskophsai thn eleuqerian hmwn hn ecomen en Cristw Ihsou, ina hmas katadoulwsousin
But this all happened because of false brethren who stealthily came in, secretly enquiring of the liberty we have in Christ so they could enslave us.
5. ois oude pros wran eixamen th upotagh, ina h alhqeia tou euaggeliou diameinh pros umas.
we did not submit to these people, even briefly, so that the true gospel might remain with you.
6. apo de twn dokountwn einai ti apoioi pote hsan ouden moi diaferei proswpon o Qeos anqrwpou ou lambanei emoi gar oi dokountes ouden prosaneqento,
But regarding those who appeared to be somewhat important - whatever their position might be it makes no difference to me; God shows personal favouritism nowhere - I did not gain anything.
7. alla tounantion idontes oti pepisteumai to euaggelion ths akrobustias kaqws Petros ths peritomhs,
On the contrary, when they observed that the gospel for the uncircumcised was my responsibility, as that for the circumcised was Peter's
8. o gar energhsas Petrw eis apostolhn ths peritomhs enrghsen kai emoi eis ta eqnh,
(after all, He who was working efficiently in Peter in the circumcised apostleship, also worked efficiently in me for the Gentiles),
9. kai gnontes thn carin thn doqeisan moi, Iakwbos kai Khfas kai Iwannhs, oi dokountes stuloi einai, dexias edwkan emoi kai Barnaba koinwnias, ina hmeis eis ta eqnh, autoi de eis thn peritomhn
then Jacob, Peter and John, considered to be pillars, willingly offered myself and Barnabas the right hand of friendship, when they noted the grace which had been granted to me. So we are sent to the Gentiles, and they to the circumcised.
10. monon twn ptwcwn ina mnhmoneuwmen, o kai espoudasa auto touto poihsai.
Only, we should remember the poor, and I am keen to do this.
11. ote de hlqen Khfas eis Antioceian, kata proswpon autw antesthn, oti kategnwsmenos hn.
When Peter came to Antioch, I disagreed with him to his very face because he was in the wrong.
12. pro tou gar elqein tinas apo Iakwbou meta twn eqnwn sunhsqien ote de hlqon, upestellen kai afwrizen eauton, foboumenos tous ek peritomhs.
For, previous to certain men arriving from Jacob, he ate with non-Israelites; but he then decided to separate himself, since he was in awe of the circumcision.
13. kai sunupekriqhsan autw kai oi loipoi Ioudaioi, wste kai Barnabas sunaphcqh autwn th upokrisei.
The remainder of the Jews joined in this poor behaviour, and even Barnabas became involved in the hypocrisy.
14. all ote eidon oti ouk orqopodousin pros thn alhqeian tou euaggeliou, eipon tw Khfa emprosqen pantwn, Ei su Ioudaios uparcwn eqnikws kai ouci Ioudaikws zhs, pws ta eqnh anagkazeis Ioudaizein;
But when I saw that they were being disingenuous about the truth of the gospel, I challenged Peter in front of everybody, "You are a Jew but you live as a Gentile, not as a Jew. So how is it that you require Gentiles to follow Jewish customs?"
15. Hmeis fusei Ioudaioi kai ouk ex eqnwn amartwloi,
We being natural Jews, not Gentile sinners,
16. eidotes de oti ou dikaioutai anqrwpos ex ergwn nomou ean mh dia pistews Ihsou Cristou, kai hmeis eis Criston Ihsoun episteusamen, ina dikaiwqwmen ek pistews Cristou kai ouk ex ergwn nomou, oti ex ergwn nomou ou dikaiwqhsetai pasa sarx.
knowing that a man is not justified by keeping the works of the law, but by faith in Jesus Christ, have certainly believed on Christ Jesus so that we can be justified by faith in Christ and not by keeping the law. By observing the law no one will ever be justified.
17. ei de zhtountes dikaiwqhnai en Cristw eureqhmen kai autoi amartwloi, ara Cristos amartias diakonos; mh genoito.
But if, while seeking justification in Christ, it becomes plain that we are sinners, is Christ promoting sin? Definitely not!
18. ei gar a katelusa tauta palin oikodomw, parabathn emauton sunistanw.
If I should attempt to rebuild what is already destroyed, I prove myself to be a law-breaker.
19. egw gar dia nomou nomw apeqanon ina Qew zhsw. Cristw sunestaurwmai
For through the law itself I have already died to the law so that I may live for God. I have been crucified with Christ,
20. zw de ouketi egw, zh de en emoi Cristos o de nun zw en sarki, en pistei zw th tou uiou tou Qeou tou agaphsantos me kai paradontos eauton uper emou.
so I no longer live, but Christ lives in me; the life I now have in this body, lives by faith in the Son of God, who loved me and gave Himself for me.
21. ouk aqetw thn carin tou Qeou ei gar dia nomou dikaiosunh, ara Cristos dwrean apeqanen.
I cannot set aside the grace of God, for if righteousness could come through the law, then Christ died for no reason.
© 1997-2008; Galatians, RAB Version is the sole property of UK Apologetics. All Rights Reserved. But feel free to quote from it wherever you will.