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加拉太书 4
Chinese New Version (Simplified)

4 我说，那承受产业的，虽然是全部产业的主人，但在孩童的时期，却和奴仆没有分别。 2 他是在监护人和管家之下，直到父亲预先指定的时候。 3 我们也是这样，作孩童的时候，被世俗的言论所奴役； 4 但到了时机成熟，　神就差遣他的儿子，由女人所生，而且生在律法之下， 5 要把律法之下的人救赎出来，好让我们得着嗣子的名分。 6 你们既然是儿子，　神就差遣他儿子的灵进入我们心里，呼叫“阿爸、父！” 7 这样，你不再是奴仆，而是儿子；既然是儿子，就靠着　神承受产业了。

保罗为加拉太信徒担忧

8 从前你们不认识　神的时候，是给那些本来不是　神的作奴仆； 9 现在你们既然认识　神，更可以说是　神所认识的，怎么还回到那些软弱贫乏的言论，情愿再作它们的奴仆呢？ 10 你们严守日子、月份、节期、年份； 11 我为你们担心，恐怕我在你们身上的劳苦是白费了。

12 弟兄们，我请求你们要像我一样，因为我也像你们一样。你们并没有亏负过我。 13 你们知道，我第一次传福音给你们，是因为身体有病。 14 虽然我的身体对你们是个试炼，你们却没有轻看，也没有厌弃，反而接纳我，好象　神的天使，也好象基督耶稣。 15 现在，你们的欢乐在哪里呢？我可以为你们作证，那时如果可能，你们甚至愿意把你们的眼睛剜出来给我哩！ 16 现在我把真理告诉你们，反而成了你们的仇敌吗？ 17 那些人热心待你们，并不是出于好意，而是想你们和我疏远，好使你们热心待他们。 18 常常在善事上热心，总是好的；只是不要我在你们那里的时候才是这样。 19 我的孩子们，为了你们我再受生产的痛苦，直到基督在你们里面成形。 20 我恨不得现今就在你们那里，改变我的语气，因为我为你们十分困扰。

两个妇人的寓意

21 你们这愿意在律法之下的人哪！请告诉我，你们没有听过律法吗？ 22 经上记着说，亚伯拉罕有两个儿子，一个出于婢女，一个出于自由的妇人。 23 但那出于婢女的，是按着肉体生的；那出于自由的妇人的，是凭着应许生的。 24 这都是寓意的说法：那两个妇人就是两个约，一个是出于西奈山，生子作奴仆，这是夏甲。 25 这夏甲是指着阿拉伯的西奈山，相当于现在的耶路撒冷，她和她的儿女都是作奴仆的。 26 那在上面的耶路撒冷是自由的，她是我们的母亲， 27 因为经上记着说：

“不能生育、没有生养的啊，你要欢欣！

没有受过生产痛苦的啊，你要呼喊，大声呼叫！

因为弃妇比有夫之妇有更多儿子。”

28 可是，弟兄们，你们是按着应许作儿女的，好象以撒一样。 29 不过，当时那按着肉体生的，迫害那按着圣灵生的，现在也是这样。 30 然而经上怎样说呢？“把婢女和她的儿子赶出去，因为婢女的儿子，绝对不可以和自由的妇人的儿子一同承受产业。” 31 所以，弟兄们，我们不是婢女的儿女，而是自由的妇人的儿女了。

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Galatians 4
New English Translation

4 Now I mean that the heir, as long as he is a minor,[a] is no different from a slave, though he is the owner[b] of everything. 2 But he is under guardians[c] and managers until the date set by his[d] father. 3 So also we, when we were minors,[e] were enslaved under the basic forces[f] of the world. 4 But when the appropriate time[g] had come, God sent out his Son, born of a woman, born under the law, 5 to redeem those who were under the law, so that we may be adopted as sons with full rights.[h] 6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls[i] “Abba![j] Father!” 7 So you are no longer a slave but a son, and if you are[k] a son, then you are also an heir through God.[l]

Heirs of Promise Are Not to Return to Law

8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all.[m] 9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless[n] basic forces?[o] Do you want to be enslaved to them all over again?[p] 10 You are observing religious[q] days and months and seasons and years. 11 I fear for you that my work for you may have been in vain. 12 I beg you, brothers and sisters,[r] become like me, because I have become like you. You have done me no wrong!

Personal Appeal of Paul

13 But you know it was because of a physical illness that I first proclaimed the gospel to you, 14 and though my physical condition put you to the test, you did not despise or reject me.[s] Instead, you welcomed me as though I were an angel of God,[t] as though I were Christ Jesus himself![u] 15 Where then is your sense of happiness[v] now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me! 16 So then, have I become your enemy by telling you the truth?[w]

17 They court you eagerly,[x] but for no good purpose;[y] they want to exclude you, so that you would seek them eagerly.[z] 18 However, it is good[aa] to be sought eagerly[ab] for a good purpose[ac] at all times, and not only when I am present with you. 19 My children—I am again undergoing birth pains until Christ is formed in you![ad] 20 I wish I could be with you now and change my tone of voice,[ae] because I am perplexed about you.

An Appeal from Allegory

21 Tell me, you who want to be under the law, do you not understand the law?[af] 22 For it is written that Abraham had two sons, one by the[ag] slave woman and the other by the free woman. 23 But one, the son by the slave woman, was born by natural descent,[ah] while the other, the son by the free woman, was born through the promise. 24 These things may be treated as an allegory,[ai] for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar. 25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 26 But the Jerusalem above is free,[aj] and she is our mother. 27 For it is written:

“Rejoice, O barren woman who does not bear children;[ak]
break forth and shout, you who have no birth pains,
because the children of the desolate woman are more numerous
than those of the woman who has a husband.”[al]

28 But you,[am] brothers and sisters,[an] are children of the promise like Isaac. 29 But just as at that time the one born by natural descent[ao] persecuted the one born according to the Spirit,[ap] so it is now. 30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son”[aq] of the free woman. 31 Therefore, brothers and sisters,[ar] we are not children of the slave woman but of the free woman.

Footnotes

  1. Galatians 4:1 tn Grk “a small child.” The Greek term νήπιος (nēpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.
  2. Galatians 4:1 tn Grk “master” or “lord” (κύριος, kurios).
  3. Galatians 4:2 tn The Greek term translated “guardians” here is ἐπίτροπος (epitropos), whose semantic domain overlaps with that of παιδαγωγός (paidagōgos) according to L&N 36.5.
  4. Galatians 4:2 tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).
  5. Galatians 4:3 tn See the note on the word “minor” in 4:1.
  6. Galatians 4:3 tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.
  7. Galatians 4:4 tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).
  8. Galatians 4:5 tn The Greek term υἱοθεσία (huiothesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
  9. Galatians 4:6 tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.
  10. Galatians 4:6 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).sn This Aramaic word is found three times in the New Testament (Mark 14:36; Rom 8:15; Gal 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in English. It has passed into European languages as an ecclesiastical term, “abbot.” Over the past fifty years a lot has been written about this term and Jesus’ use of it. Joachim Jeremias argued that Jesus routinely addressed God using this Aramaic word, and he also noted this was a “child’s word,” leading many to conclude its modern equivalent was “Daddy.” This conclusion Jeremias soon modified (the term on occasion is used of an adult son addressing his father) but the simplistic equation of abba with “Daddy” is still heard in some circles today. Nevertheless, the term does express a high degree of closeness with reverence, and in addition to the family circle could be used by disciples of a much loved and revered teacher.
  11. Galatians 4:7 tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.
  12. Galatians 4:7 tc The unusual expression διὰ θεοῦ (dia theou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia theon, “because of God”; F G 1881), διὰ Χριστοῦ (dia Christou, “through Christ”; 81 630 sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Iēsou Christou, “through Jesus Christ”; 1739c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א2 C3 D (P) 0278 (6 326) 1175 1241 (1505) 2464 M ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klēronomos men theou, sugklēronomos de Christou, “an heir of God, and fellow-heir with Christ”; Ψ [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most significant in the NT (P46 א* A B C* 33 1739*vid lat bo Cl).
  13. Galatians 4:8 tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”
  14. Galatians 4:9 tn Or “useless.” See L&N 65.16.
  15. Galatians 4:9 tn See the note on the phrase “basic forces” in 4:3.
  16. Galatians 4:9 tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.
  17. Galatians 4:10 tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.
  18. Galatians 4:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
  19. Galatians 4:14 tn Grk “your trial in my flesh you did not despise or reject.”
  20. Galatians 4:14 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
  21. Galatians 4:14 tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.
  22. Galatians 4:15 tn Or “blessedness.”
  23. Galatians 4:16 tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alētheuōn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).
  24. Galatians 4:17 tn Or “They are zealous for you.”
  25. Galatians 4:17 tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).
  26. Galatians 4:17 tn Or “so that you would be zealous.”
  27. Galatians 4:18 tn Or “commendable.”
  28. Galatians 4:18 tn Or “to be zealous.”
  29. Galatians 4:18 tn Grk “But it is always good to be zealous in good.”
  30. Galatians 4:19 tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.sn That is, until Christ’s nature or character is formed in them (see L&N 58.4).
  31. Galatians 4:20 tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.
  32. Galatians 4:21 tn Or “will you not hear what the law says?” The Greek verb ἀκούω (akouō) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.
  33. Galatians 4:22 tn Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by ExSyn 225.
  34. Galatians 4:23 tn Grk “born according to the flesh”; BDAG 916 s.v. σάρξ 4 has “Of natural descent τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα τῆς ἐπαγγελίας). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal 4:23; cp. vs. 29.”
  35. Galatians 4:24 tn Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account.
  36. Galatians 4:26 sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.
  37. Galatians 4:27 tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.
  38. Galatians 4:27 tn Grk “because more are the children of the barren one than of the one having a husband.”sn A quotation from Isa 54:1.
  39. Galatians 4:28 tc Most mss (א A C D2 Ψ 062 1241 1505 2464 M lat sy bo) read “we” here, while “you” is found in P46 B D* F G 0261vid 0278 33 1175 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.
  40. Galatians 4:28 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
  41. Galatians 4:29 tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.
  42. Galatians 4:29 tn Or “the one born by the Spirit’s [power].”
  43. Galatians 4:30 sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.
  44. Galatians 4:31 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
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