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加拉太书 3
Chinese Standard Bible (Simplified)

因信称义

3 唉，无知的加拉太人哪！是谁迷惑了你们[a]呢？被钉十字架的耶稣基督，难道不是先前被描绘在你们眼前的吗？ 2 我只想请教你们这一点：你们领受了圣灵，是本于律法上的行为，还是本于信而听从呢？ 3 你们是这样的无知吗？你们以圣灵开始，现在却要以肉体完成吗？ 4 你们受了这么多的苦，都没有意义吗？会不会真的没有意义呢！ 5 那么，神赐给你们圣灵，又在你们中间行神迹，是本于你们在律法上的行为，还是本于你们信而听从呢？

6 正如“亚伯拉罕信神，这就被算为他的义”[b]， 7 因此你们应当知道：那些本于信的，他们才是亚伯拉罕的子孙。 8 既然经文预先看见神要使外邦人因信称义，就预先把福音传给了亚伯拉罕，说：“万国都要藉着你蒙祝福。”[c] 9 这样，那些有信仰的人，与有信仰的亚伯拉罕一同蒙祝福。

律法与应许

10 凡是本于律法上行为的人，都在诅咒之下，因为经上记着：“任何人不持守、不遵行律法书上所记载的一切，都是被诅咒的。”[d] 11 所以，明显地没有人能藉着律法在神面前被称为义，因为经上说：“义人将因信而活。”[e] 12 律法不是本于信，但是“遵行这些事的人，将因此而活。”[f] 13 基督替我们成了诅咒，从律法的诅咒中救赎了我们，因为经上记着：“凡是被挂在木头上的，都是被诅咒的。”[g] 14 这是为了让亚伯拉罕所蒙的祝福，能在基督耶稣里临到外邦人，好使我们能藉着信领受所应许的圣灵。

15 弟兄们，我按人的意思说话：甚至是人的约，一旦证实了，也没有人能废弃或加添。 16 神的各样应许，原是对亚伯拉罕和他的一个后裔说的。神并没有说“后裔们”，像是指着许多人；而是说“你的一个后裔”[h]，像是指着一个人，这一位就是基督。 17 我说的这话是：四百三十年以后出现的律法，不能废弃神[i]预先立好的约，使那应许无效。 18 如果继业是本于律法，就不再是本于应许了；但是神把继业[j]赐给亚伯拉罕是藉着应许。

律法的目的

19 那么，为什么要有律法呢？律法是为了过犯的缘故被加上的，直到那蒙应许的后裔[k]来临；律法是藉着天使，通过中保的手所规定的。 20 不过中保没有为一方的，神却是一位。 21 那么，律法和神的各样应许是对立的吗？绝对不是！如果一个能使人得生命的律法被赐下，义就真是本于律法了。 22 然而，经上的话把万物[l]都圈在罪孽之下，为要使这因信耶稣基督而来的应许，赐给那些相信的人。 23 只是在这信仰临到之前，我们都被圈在律法之下受看守，直到这将要来临的信仰被启示出来。 24 这样，律法一向是我们的导师[m]，直到基督，好使我们能因信称义。 25 不过，这信仰既然已经临到，我们就不在导师[n]之下了， 26 因为你们藉着信，在基督耶稣里，都是神的儿女。

后裔与继承人

27 实际上，你们所有受洗[o]归入基督的，就穿上了基督， 28 其中没有犹太人或希腊人，没有为奴的或自由的，没有男的或女的，因为你们在基督耶稣里都合而为一了。 29 而且，如果你们属于基督，你们就是亚伯拉罕的后裔，是照着应许的继承人。

Footnotes

  1. 加拉太书 3:1 有古抄本附“使你们不信从真理”。
  2. 加拉太书 3:6 《创世记》15:6。
  3. 加拉太书 3:8 《创世记》12:3；18:18。
  4. 加拉太书 3:10 《申命记》27:26。
  5. 加拉太书 3:11 《哈巴谷书》2:4。
  6. 加拉太书 3:12 《利未记》18:5。
  7. 加拉太书 3:13 《申命记》21:23。
  8. 加拉太书 3:16 《创世记》12:7；13:15；17:8；24:7。
  9. 加拉太书 3:17 有古抄本附“为基督”。
  10. 加拉太书 3:18 继业——辅助词语。
  11. 加拉太书 3:19 那蒙应许的后裔——指“耶稣基督”。
  12. 加拉太书 3:22 万物——或译作“万人”。
  13. 加拉太书 3:24 导师——或译作“监护人”。
  14. 加拉太书 3:25 导师——或译作“监护人”。
  15. 加拉太书 3:27 受洗——或译作“受浸”。
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Kehillah in Galatia 3
Orthodox Jewish Bible

3 O senseless Galatians, who bewitched you? It was before your eyes that Rebbe, Melech HaMoshiach Yehoshua was publicly shown forth as having been TALUI AL HAETZ (hanging on the tree, DEVARIM 21:23).

2 This one thing only I want to learn from you: did you receive the Ruach HaKodesh by means of chukim of the Torah (laws of Torah) or by means of the hearing of emunah?

3 You lack seichel; having begun in the Ruach HaKodesh, will you now be perfected in the basar?

4 Did you suffer so many things lashav (in vain)?‖if it really was lashav.

5 So then, Hashem who is supplying to you the Ruach HaKodesh and producing nifla’ot (miracles) among you, by what means does He do it, by chukim of the Torah or by the hearing of emunah?

6 Just as Avraham Avinu HE’EMIN BA’HASHEM VAYACHSHEVEHA LO TZDAKAH ("believed Hashem and it [his faith] was accounted to him for righteousness" BERESHIS 15:6),

7 Know then, that the Bnei HaEmunah, these ones are the Bnei Avraham Avinu!

8 And the Kitvei HaKodesh, having foreseen that Hashem would yatzdik (justify) the Goyim by emunah, preached the Besuras HaGeulah beforehand to Avraham Avinu, saying "VENIVRECHU VO KOL GOYEI HA’ARETZ ("All the families, peoples of the earth will be blessed in you" BERESHIS 18:18; 12:3).

9 For this reason, the ones of emunah receive the bracha (blessing) with Avraham Avinu hama’amin (the believer).

10 For as many as are (seeking "YITZDAK IM HASHEM") by chukim of the Torah are under a kelalah (curse); for it has been written, ARUR ASHER LO YAKIM ES DIVREI HATORAH HAZOT LA’ASOT OTAM ("Cursed is everyone who does not uphold, abide by all the words of this Torah to do them, to carry them out" DEVARIM 27:26; cf Ya 2:10).

11 Now it is clear that not one person is YITZDAK IM HASHEM ("justified with G-d") by the Torah, because V’TZADDIK BE’EMUNATO YICHEYEH ("the righteous by his faith will live" CHABAKUK 2:4).

12 But the Torah is not of emunah, but the man YA’ASEH OTAM VACHAI ("who does these things will live" by them VAYIKRA 18:5).

13 Moshiach redeemed us from the kelalah (curse) of the Torah, having become a kelalah (curse) on behalf of us, because it has been written, KILELAT HASHEM is on NIVLATO TALUI AL HAETZ ("Curse of G-d is on the NEVELAH (body, corpse) being hanged on the tree" DEVARIM 21:23),

14 In order that to the Goyim the Bracha of Avraham Avinu might come by Moshiach Yehoshua, that the havtachah (promise) of the Ruach haKodesh we might receive through emunah.

15 Achim B’Moshiach, I speak according to human dimyon (analogy). Even a brit (covenant) having been confirmed by Bnei Adam no one sets aside or adds to it.

16 Now to Avraham Avinu were spoken the havtachot (promises) and to his ZERA ("seed" BERESHIS 22:18). He does not say V’LIZERAEHCHAH ("and to your seeds"), as concerning many, but as concerning one, "and to the ZERA of you", and that ZERA is Moshiach.

17 And this I say: a brit (covenant), which was previously confirmed by Hashem, cannot be annulled so as to abolish the havtachah (promise) by the Mattan Torah‖which was given arba me’ot usheloshim shanah [four hundred and thirty years later SHEMOT 12:40]).

18 For if the nachalah (inheritance) is based on Torah, it is no longer based on havtachah (promise); but Hashem has given the nachalah to Avraham Avinu by havtachah (promise).

19 Why then the Mattan Torah (Giving of the Torah)? The Torah was added because of peysha’im, until the ZERA (Moshiach) should come to whom the havtachah had been made (BERESHIS 22:18). Now the Torah was administered through malachim (DEVARIM 33:2; TEHILLIM 68:18) by the hand of a metavech (VAYIKRA 26:46; BAMIDBAR 36:13).

20 Now the metavech is not for only one, but Elohim hu echad (DEVARIM 6:4).

21 Is the Torah, mimeila (consequently, as a result), against the havtachot (promises) of Hashem? Chas v’Shalom (G-d forbid!)! For if Torah had been given that had the ko’ach (power) to affect hitkhadshut (regeneration), then to be YITZDAK IM HASHEM ("justified with G-d") would indeed have been based on chukim of the Torah.

22 But the Kitvei HaKodesh consigned all things under HaChet (Sin) [Ro 3:9], that the havtachah (promise) might be given by emunah in Rebbe, Melech HaMoshiach Yehoshua to the ma’aminim.

23 But before Emunah came, we were being held in custody, being confined and guarded for the about-to-be- revealed Emunah.

24 This is the result: the Torah functioned as our omenet (governess) to lead us to Moshiach, that by emunah we might be YITZDAK IM HASHEM.

25 But Emunah having come, we are no longer under an omenet (governess).

26 For through emunah in Rebbe, Melech HaMoshiach Yehoshua, you are all yeladim of Elohim.

27 For as many as have had a tevilah into Moshiach have clothed yourselves with Moshiach.

28 There is not Yehudi nor Yevani (Greek), there is not eved (servant) nor Ben Chorin (freedman), there is not zachar (male) nor nekevah (female), for you are all echad in Moshiach Yehoshua.

29 And, if you belong to Moshiach (YESHAYAH 53:10), then you are of the ZERA of Avraham Avinu, you are yoreshim (heirs) according to the havtachah (promise).

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Galatians 3
New International Version

Faith or Works of the Law

3 You foolish(A) Galatians!(B) Who has bewitched you?(C) Before your very eyes Jesus Christ was clearly portrayed as crucified.(D) 2 I would like to learn just one thing from you: Did you receive the Spirit(E) by the works of the law,(F) or by believing what you heard?(G) 3 Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh?[a] 4 Have you experienced[b] so much in vain—if it really was in vain? 5 So again I ask, does God give you his Spirit and work miracles(H) among you by the works of the law, or by your believing what you heard?(I) 6 So also Abraham “believed God, and it was credited to him as righteousness.”[c](J)

7 Understand, then, that those who have faith(K) are children of Abraham.(L) 8 Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All nations will be blessed through you.”[d](M) 9 So those who rely on faith(N) are blessed along with Abraham, the man of faith.(O)

10 For all who rely on the works of the law(P) are under a curse,(Q) as it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”[e](R) 11 Clearly no one who relies on the law is justified before God,(S) because “the righteous will live by faith.”[f](T) 12 The law is not based on faith; on the contrary, it says, “The person who does these things will live by them.”[g](U) 13 Christ redeemed us from the curse of the law(V) by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a pole.”[h](W) 14 He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus,(X) so that by faith we might receive the promise of the Spirit.(Y)

The Law and the Promise

15 Brothers and sisters,(Z) let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case. 16 The promises were spoken to Abraham and to his seed.(AA) Scripture does not say “and to seeds,” meaning many people, but “and to your seed,”[i](AB) meaning one person, who is Christ. 17 What I mean is this: The law, introduced 430 years(AC) later, does not set aside the covenant previously established by God and thus do away with the promise. 18 For if the inheritance depends on the law, then it no longer depends on the promise;(AD) but God in his grace gave it to Abraham through a promise.

19 Why, then, was the law given at all? It was added because of transgressions(AE) until the Seed(AF) to whom the promise referred had come. The law was given through angels(AG) and entrusted to a mediator.(AH) 20 A mediator,(AI) however, implies more than one party; but God is one.

21 Is the law, therefore, opposed to the promises of God? Absolutely not!(AJ) For if a law had been given that could impart life, then righteousness would certainly have come by the law.(AK) 22 But Scripture has locked up everything under the control of sin,(AL) so that what was promised, being given through faith in Jesus Christ, might be given to those who believe.

Children of God

23 Before the coming of this faith,[j] we were held in custody(AM) under the law, locked up until the faith that was to come would be revealed.(AN) 24 So the law was our guardian until Christ came(AO) that we might be justified by faith.(AP) 25 Now that this faith has come, we are no longer under a guardian.(AQ)

26 So in Christ Jesus you are all children of God(AR) through faith, 27 for all of you who were baptized into Christ(AS) have clothed yourselves with Christ.(AT) 28 There is neither Jew nor Gentile, neither slave nor free,(AU) nor is there male and female,(AV) for you are all one in Christ Jesus.(AW) 29 If you belong to Christ,(AX) then you are Abraham’s seed,(AY) and heirs(AZ) according to the promise.(BA)

Footnotes

  1. Galatians 3:3 In contexts like this, the Greek word for flesh (sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit.
  2. Galatians 3:4 Or suffered
  3. Galatians 3:6 Gen. 15:6
  4. Galatians 3:8 Gen. 12:3; 18:18; 22:18
  5. Galatians 3:10 Deut. 27:26
  6. Galatians 3:11 Hab. 2:4
  7. Galatians 3:12 Lev. 18:5
  8. Galatians 3:13 Deut. 21:23
  9. Galatians 3:16 Gen. 12:7; 13:15; 24:7
  10. Galatians 3:23 Or through the faithfulness of Jesus … 23 Before faith came
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