Galatians 4
1 But I say: —for as long a time as, the heir, is an infant, he differeth, nothing, from a servant, though, lord of all,
Dico autem: Quanto tempore heres parvulus est, nihil differt a servo, cum sit dominus omnium:
2 But is, under guardians, and stewards, until the [day] fore-appointed of the father:
sed sub tutoribus, et actoribus est usque ad præfinitum tempus a patre:
3 So also, we, when we were infants, under the elementary principles of the world, were held in servitude;
ita et nos cum essemus parvuli, sub elementis mundi eramus servientes.
4 But, when the fulness of the time came, God sent forth his Son, who came to be of a woman, who came to be under law, —
At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub lege,
5 That, them who were under law, he might redeem, that, the sonship, we might duly receive; —
ut eos, qui sub lege erant, redimeret, ut adoptionem filiorum reciperemus.
6 And, because ye are sons, God hath sent forth the Spirit of his Son into our hearts, exclaiming, Abba! Oh Father!
Quoniam autem estis filii, misit Deus Spiritum filii sui in corda vestra clamantem: Abba, Pater.
7 So that, no longer, art thou a servant, but a son; and, if a son, an heir also, through God.
Itaque iam non est servus, sed filius: Quod si filius: et heres per Deum.
8 But, at that time—not knowing God, ye were in servitude unto them who, by nature, are not Gods;
Sed tunc quidem ignorantes Deum, iis, qui natura non sunt dii, serviebatis.
9 Whereas, now, having acknowledged God, —or rather, having been acknowledged by God, how turn ye back again unto the weak and beggarly elementary principles, unto which, over again, ye are wishing, to come into servitude?
Nunc autem cum cognoveritis Deum, immo cogniti sitis a Deo: quomodo convertimini iterum ad infirma, et egena elementa, quibus denuo servire vultis?
10 Days, ye do narrowly observer, and months, and seasons, and years: —
Dies observatis, et menses, et tempora, et annos.
11 I am afraid of you—lest by any means, in vain, I should have toiled for you!
Timeo vos, ne forte sine causa laboraverim in vobis.
12 Become ye as, I, because, I also, [was] as, ye, —brethren, I entreat you. Not at all, have ye wronged me.
Estote sicut ego, quia et ego sicut vos: fratres obsecro vos. Nihil me læsistis.
13 Howbeit ye know that, by reason of a weakness of the flesh, I myself announced the glad-message unto you, formerly;
Scitis autem quia per infirmitatem carnis evangelizavi vobis iampridem: et tentationem vestram in carne mea
14 And, your trial, in my flesh, ye despised not, neither spat ye [in disgust], but, as a messenger of God, ye welcomed me—as Christ Jesus.
non sprevistis, neque respuistis: sed sicut Angelum Dei excepistis me, sicut Christum Iesum.
15 Where, then, is the happiness ye accounted yours? For I bear you witness—that, if possible, your eyes, ye would have dug out, and given unto me.
Ubi est ergo beatitudo vestra? Testimonium enim perhibeo vobis, quia, si fieri posset, oculos vestros eruissetis, et dedissetis mihi.
16 So then, your enemy, have I become, by dealing truthfully with you?
Ergo inimicus vobis factus sum, verum dicens vobis?
17 They shew a zeal for you, not honourably, but wish, to shut you out, in order that ye may be zealous for, them.
Æmulantur vos non bene: sed excludere vos volunt, ut illos æmulemini.
18 Howbeit it is, honourable, to show zeal in what is honourable at all times, and not only when I am present with you; —
Bonum autem æmulamini in bono semper: et non tantum cum præsens sum apud vos.
19 My dear children! for whom I, again, am in birth-pains, until Christ be formed within you; —
Filioli mei, quos iterum parturio, donec formetur Christus in vobis.
20 I could wish, however, to be present with you, even now, and to change my voice, —because I am perplexed regarding you.
Vellem autem esse apud vos modo, et mutare vocem meam: quoniam confundor in vobis.
21 Tell me! ye who, under law, are wishing to be: The law, do ye not hear?
Dicite mihi qui sub lege vultis esse: legem non legistis?
22 For it is written, that, Abraham, had two sons—one by the bondmaid, and one by the free woman;
Scriptum est enim: Quoniam Abraham duos filios habuit: unum de ancilla, et unum de libera.
23 But, he that was of the bondmaid, after the flesh, had been born, whereas, he that was of the free woman, through means of a promise.
Sed qui de ancilla, secundum carnem natus est: qui autem de libera, per repromissionem:
24 Which things, indeed, may bear another meaning; for, the same, are two covenants, —one, indeed, from Mount Sinai, into bondage, bringing forth, the which is Hagar, —
quæ sunt per allegoriam dicta. Hæc enim sunt duo testamenta. Unum quidem in monte Sina, in servitutem generans: quæ est Agar:
25 And, the Hagar, is Mount Sinai, in Arabia, —she answereth, however, unto the present Jerusalem, for she is in bondage with her children;
Sina enim mons est in Arabia, qui coniunctus est ei, quæ nunc est Ierusalem, et servit cum filiis suis.
26 But, the Jerusalem above, is free, —the which is our mother;
Illa autem, quæ sursum est Ierusalem, libera est, quæ est mater nostra.
27 For it is written—Be gladdened, O barren one! that wast not giving birth, break forth and shout, thou that wast not in birth-pains, —because, more, are the children of the deserted one, than of her that had the husband.
Scriptum est enim: Lætare sterilis, quæ non paris: erumpe, et clama, quæ non parturis: quia multi filii desertæ, magis quam eius, quæ habet virum.
28 And, we, brethren, after the manner of Isaac, are children of a promise.
Nos autem fratres secundum Isaac promissionis filii sumus.
29 But, just as, then, he that after the manner of the flesh had been born, did persecute him who [had been born] after the manner of the Spirit, thus, also now.
Sed quomodo tunc is, qui secundum carnem natus fuerat, persequebatur eum, qui secundum spiritum: ita et nunc.
30 But, what saith the scripture? Cast out the serving woman and her son; for in nowise shall the son of the serving woman inherit with the son of the free.
Sed quid dicit Scriptura? Eiice ancillam, et filium eius: non enim heres erit filius ancillæ cum filio liberæ.
31 Wherefore, brethren, we are not children of a serving woman, but of the free: —
Itaque, fratres, non sumus ancillæ filii, sed liberæ: qua libertate Christus nos liberavit.
