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 servo cum sit dominus omnium
2 But is, under guardians, and stewards, until the [day] fore-appointed of the father:
sed sub tutoribus est et actoribus usque ad praefinitum 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 nostra 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 es 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 his 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 et ego quia et ego sicut vos fratres obsecro vos nihil me laesistis
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 iam pridem
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.
et temptationem vestram in carne mea 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.
aemulantur vos non bene sed excludere vos volunt ut illos aemulemini
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 aemulamini in bono semper et non tantum cum praesens 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, —
quae sunt per allegoriam dicta haec enim sunt duo testamenta unum quidem a monte Sina in servitutem generans quae 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 quae nunc est Hierusalem et servit cum filiis eius
26 But, the Jerusalem above, is free, —the which is our mother;
illa autem quae sursum est Hierusalem libera est quae 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 laetare sterilis quae non paris erumpe et exclama quae non parturis quia multi filii desertae magis quam eius quae 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 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 eice ancillam et filium eius non enim heres erit filius ancillae cum filio liberae
31 Wherefore, brethren, we are not children of a serving woman, but of the free: —
itaque fratres non sumus ancillae filii sed liberae qua libertate nos Christus liberavit
