A Greek - English translation of The Book of Galatians by Robin A. Brace, B.D., hons.
BRIEF INTRODUCTION AND CHAPTERS THREE AND FOUR
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. Far more detailed information on this Greek fonts issue occurs on the Galatians 1 and 2 page here.
1. W anohtoi Galatai, tis umas ebaskanen, ois kat ofqalmous Ihsous Cristos proegrafh estaurwmenos;
O, foolish Galatians, who has bewitched you? Before your very eyes Jesus Christ has been clearly revealed as crucified.
2. touto monon legw maqein af umwn, ex ergwn nomou to pneuma alabete h ex akohs pistews;
This one thing I want to learn from you: Did you receive the Spirit by the works of the law, or by believing what you heard?
3. outws anohtoi este; enarxamenoi pneumati nun sarki epiteleisqe;
Are you truly so foolish? Having commenced with the Spirit, are you now really being made perfect through your body?
4. tosauta epaqete eikh; ei ge kai eikh.
Have you suffered so greatly without purpose - if it really proves to be all in vain?
5. o oun epicorhgwn umin to pneuma kai energwn dunameis en umin ex ergwn nomou h ex akohs pistews;
He who provides you with the Spirit, and works miracles among you, does He do it because of your works of the law? Or because you act in faith on what you heard?
6. kaqws Abraam, Episteusen tw Qew, kai elogisqh autw eis dikaiosunhn.
Think of Abraham. "He believed God and it was accounted as righteousness to him."
7. Ginwskete ara oti oi ek pistews, outoi uioi eisin Abraam.
It follows, then, that those who believe are children of Abraham.
8. proidousa de h grafh oti ek pistews dikaioi ta eqnh o Weos proeuhggelisato tw Abraam oti, Eneuloghqhsontai en soi panta ta eqnh.
The Scripture knew that God would justify the Gentiles through faith, and the gospel was announced to Abraham ahead of time, saying, "All the nations will be blessed through you."
9. wste oi ek pistews eulogountai sun tw pistw Abraam.
So those who have faith, are blessed with faithful Abraham.
10. osoi gar ex ergwn nomou eisin upo kataran eisin gegraptai gar oti, Epikataratos pas os ouk emmenei pasin tois gegrammenois en tw Bibliw tou Nomou tou poihsai auta.
All who will rely on the works of the law place themselves under a curse, for it is written, "Everyone is cursed who does not fully carry through what written in the Book of the Law."
11. oti de en nomow oudeis dikaioutai para tw Qew dhlon, oti, O dikaios ek pistews zhsetai.
So clearly no one can be justified by God through the law, for, "The just shall live by faith."
12. o de nomos ouk estin ek pistews, all, O poihsas auta zhsetai en autois.
Actually, the law is not based on faith, rather, "The man who does those things will also live by them."
13. Cristos hmas exhgorasen ek ths kataras tou nomou genomenos uper hmwn katara, oti gegraptai, Epikataratos pas o kremamenos epi xulou,
Christ has redeemed us from the curse of the law by becoming cursed in our place, for it is written, "Cursed are all who are hung on a tree."
14. ina eis ta eqnh h eulogia tou Abraam geghtai en Cristw Ihsou, ina thn epaggelian tou pneumatos labwmen dia ths pistews.
He redeemed us, therefore, so that the blessing of Abraham might come upon the Gentiles through Christ Jesus, receiving the promise of the Spirit through faith.
15. Adelfoi, kata anqrwpon legw omws anqrwpou kekurwmenhn diaqhkhn oudeis aqetei h epidiatassetai,
Brothers, taking an example from all our lives, we know that no one can annul nor add to a legal agreement after it is signed and sealed.
16. tw de Abraam erreqhsan ai apaggeliai kai tw spermati autou. ou legei, Kai tois spermasin, ws epi pollwn, all ws ef enos, Kai tw spermati sou, os estin Cristos.
Even so, it was to Abraham and his seed that the promises were spoken. The Scripture does not say, "and to seeds," thereby indicating many people, but "to your seed," meaning one person - Christ.
17. touto de legw diaqhkhn prokekurwmenhn upo tou Qeou o meta tetrakosia kai triakonta eth gegonws nomos ouk akuroi, eis to katarghsai thn epaggelian.
What I am explaining is this: The law, being introduced 430 years later cannot annul the agreement already established by God, and the promise still stands.
18. ei gar ek nomou h klhronomia, ouketi ex epaggelias tw de Abraam di epaggelias kecaristai o Qeos.
For if the inheritance was only through the law, then it cannot be dependent upon a promise; but, in His grace, God gave it to Abraham through a promise.
19. Ti oun o nomos; twn parabasewn Carin proseteqh, acris ou elqh to sperma w ephggeltai, diatageis di aggelwn en ceiri mesitou.
What, then, was the intention of the law? It was added because of sinfulness until the promised Seed had arrived. It was established through angels and by a mediator.
20. o de mesiths enos ouk estin, o de Qeos eis estin.
Now a mediator mediates for more than one; but God is one.
21. O oun nomos kata twn epaggeliwn tou Qeou; mh genoito ei gar edoqh nomos o dunamenos zwopoihsai, ontws ek nomou an hn h dikaiosunh.
So is the law opposed to the promises of God? Certainly not! For if a law could have been given which would genuinely impart life, then righteousness would certainly have come by the law.
22. alla sunekleisen h grafh ta panta upo amartian ina h epaggelia ek pistews Ihsou Cristou doqh tois pisteuousin.
But the Scripture has confirmed everybody to be under sin, so that the promise of faith in Jesus Christ might be given to all who believe.
23. Pro tou de elqein thn pistin upo nomou efrouroumeqa sugkleiomenoi eis thn mellousan pistin appokaluxqhnai.
Before faith came, the law held us as captives, imprisoned until the revealing of faith.
24. wste o nomos paidagwgos hmwn gegonen eis Criston, ina ek pistews dikaiwqwmen
The law was as our tutor, leading us to Christ in order that we might be justified by faith.
25. elqoushs de ths pistews ouketi upo paidagwgon esmen.
Now that faith has arrived, we are no longer subject to our tutor.
26. Pantes gar uioi Qeou este dia ths pistews en Cristw Ihsou.
You are all sons of God through faith in Christ Jesus.
27. osoi gar eis Criston ebaptisqhte, Criston enedusasqe
For all of you who were baptized into Christ, are now clothed with Christ.
28. ouk eni Ioudaios oude Ellhn, ouk eni doulos oude eleuqeros, ouk eni arsen kai qhlupantes gar umeis eis este en Cristou Ihsou.
So there is now neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all as one in Christ Jesus.
29. ei de umeis Cristou, ara tou Abraam sperma este, kat epaggelian klhronomoi.
If you belong to Christ, then you are Abraham's seed, and heirs according to the promise.
1. Legw de, ef oson cronon o klhronomos nhpios estin, ouden diaferei doulou kurios pantwn wn,
So I am explaining that the heir, as long as he is a child, is little different to a slave, though he inherits everything.
2. alla upo epitropous estin kai oikonomous acri ths proqesmias tou patros.
He is under guardians and tutors until the time appointed by his father.
3. outws kai hmeis, ote hmen nhpioi, upo ta stoiceia tou kosmou hmeqa dedoulwmenoi
Even so we, while we were children, were enslaved by the basic principles of the world.
4. ote de hlqen to plhrwma tou cronou, exapesteilen o Qeos ton uion autou, genomenon ek gunaikos, genomenon upo nomon,
But when the time was truly right, God sent His Son, born of a woman, born under law,
5. ina tous upo nomon exagorash, ina thn uoiqesian apolabwmen.
to redeem those subject to the law, that we may receive the full rights of adoption.
6. Oti de este uioi, exapesteilen o Qeos to pneuma tou uiou autou eis tas kardias hmwn krazon, Abba o Pathr.
Because you are now sons, God has sent the Spirit of His own Son into our hearts, by whom we cry, "Abba, Father."
7. wste ouketi ei doulos alla uios ei de uios, kai klhronomos dia Qeou.
Therefore you are no longer a slave but a son; since you are now a son, then you are also an heir through God.
8. Alla tote men ouk eidotes Qeon edouleusate tois fusei mh ousin qeois.
So previously when you had no relationship with God, you were enslaved by things which, by nature, are not gods.
9. nun de gnontes Qeon, mallon de gnwsqentes upo Qeou, pws epistrefete palin epi ta asqenh kai ptwca stoiceia, ois palin anwqen douleuein qelete;
But now that you know God, or rather, are known by God, how can you turn back towards those weak and poor principles? Do you really want to be enslaved by them all over again?
10. hmeras parathreisqe kai mhnas kai kairous kai eniautous.
You again observe special days, months, seasons and years!
11. foboumai umas mh pws eikh kekopiaka eis umas.
I am fearing for you, in case I have wasted all my efforts upon you.
12. Ginesqe ws egw, oti kagw ws umeis, adelfoi, deomai umwn. ouden me hdikhsate
I want you to become as I am, brothers, just as I once became like you. You have done me no harm.
13. oidate de oti di asqeneian ths sarkos euggelisamhn umin to proteron,
As you are aware, it was because of a sickness that I originally preached the gospel to you.
14. kai ton peirasmon umwn en th sarki mou ouk exouqenhsate oude exeptusate, alla ws aggelon Qeou edexasqe me, ws Criston Ihsoun.
You did not despise me or reject me because of my trial, but received me as an angel of God, or as if I were Jesus Christ Himself.
15. pou oun o makarismos umwn; merturw gar umin oti ei dunaton tous ofqalmous umwn exoruxantes edwkate moi.
But where is your joy now? For I testify that, if it should have been possible, you would have given me your own eyes!
16. wste ecqros umwn gegona alhqeuwn umin;
Have I now become your enemy simply by telling the truth?
17. zhlousin umas ou kalws, alla ekkleisai umas qelousin, ina autous zhloute.
These people behave so zealously to win you over, but for no good. They seek to cause a division between us that you may be zealous for them.
18. kalon de zhlousqai en kalw pantote, kai mh monon en tw pareinai me pros umas,
It's fine to be zealous providing it is for a good purpose, and not only when I am present with you.
19. teknia mou, ous palin wdinw mecris ou morqwqh Cristos en umin
My dear children, I am again in childbirth pains on your behalf, that is, until Christ is formed within you.
20. hqelon de pareinai pros umas arti, kai allaxai thn fwnhn mou, oti aporoumai en umin.
I wish I was with you right now, then I might be able to change my attitude, for you confuse me.
21. Legete moi, oi upo nomon qelontes einai, ton nomon ouk akouete;
Tell me, you who want to be under the law, do you not even hear what the law says?
22. gegraptai gar oti Abraam duo uious escen, ena ek ths paidiskhs kai ena ek ths eleuqeras.
For it is written that Abraham had two sons, one by the slave woman and the other by a free woman.
23. all o men ek ths paidiskhs kata sarka gegennhtai, o de ek ths eleuqeras di epaggelias.
The son by the slave woman was born in the normal manner; but his son by the free woman came through promise.
24. atina estin allhgoroumena autai gar eisin duo diaqhkai, mia men apo orous Sina, eis douleian gennwsa, htis estin Agar.
Now these things are an allegory: the woman represented two different covenants, the one from Mount Sinai, giving birth to slavery, which is Hagar.
25. to de Agar Sina oros estin en th Arabia, sustoicei de th nun Ierousalhm, douleuei gar meta twn tekwn auths.
Now Hagar represents Mount Sinai in Arabia, corresponding to Jerusalem at the present time, because she and her children currently live in slavery.
26. h de anw Ierousalhm eleuqera estin, htis estin mhthr hmwn
But the Jerusalem which is above is free and she is really our mother.
27. gegraptai gar, Eufranqhti, steira h ou tiktousa rhxon kai bohson, h ouk wdinousa oti polla ta tekna ths erhmou mallon h ths ecoushs ton andra.
For it is written, "Be happy, you barren woman who cannot have children; break forth and shout aloud, you who experience no labour pains; because more are the children of the desolate woman than of her who has a husband."
28. umeis de, adelfoi, kata Isaak epaggelias tekna este.
So you, brothers, just like Isaac are the children of promise.
29. all wsper tote o kata sarka gennhqeis ediwken ton kata pneuma, outws kai nun.
Back then, the son of normal birth persecuted the son born through the power of the Spirit. It is just the same now.
30. alla ti legei h grafh; Ekbale thn paidiskhn kai ton uion auths, ou gar mh klhronomhsei o uios ths paideskhs meta tou uiou ths eleuqeras.
But what does the Scripture say about this? "Reject the slave woman and her son for that son can never share the inheritance with the free woman's son."
31. dio, adelfoi, ouk esmen paidiskhs tekna alla ths eleuqeras.
Therefore, brothers, we are not children of the slave woman, but of the free.
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