Գաղատացիներին / Galatians - 4 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, in this chapter, is still carrying on the same general design as in the former--to recover these Christians from the impressions made upon them by the judaizing teachers, and to represent their weakness and folly in suffering themselves to be drawn away from the gospel doctrine of justification, and to be deprived of their freedom from the bondage of the law of Moses. For this purpose he makes use of various considerations; such as, I. The great excellence of the gospel state above the legal, ver. 1-7. II. The happy change that was made in them at their conversion, ver. 8-11. III. The affection they had had for him and his ministry, ver. 12-16. IV. The character of the false teachers by whom they had been perverted, ver. 17, 18. V. The very tender affection he had for them, ver. 19, 20. VI. The history of Isaac and Ishmael, by a comparison taken from which he illustrates the difference between such as rested in Christ and such as trusted in the law. And in all these, as he uses great plainness and faithfulness with them, so he expresses the tenderest concern for them.
Adam Clarke: Commentary on the Bible - 1831
The apostle shows that, as an heir in nonage is under tutors and guardians, so were the Galatians while under the law; and, as the heir when he comes of age is no longer under guardians, so they, when the Gospel came, arrived at full maturity, and were redeemed from the law, Gal 4:1-3. He shows, farther, that when the fullness of the time came God sent forth his Son, that we might obtain the adoption of sons, and have the strongest evidence of that adoption, Gal 4:4-6. Those who are children of God are heirs of heaven, Gal 4:7. He compares their former and latter state, and shows the reason he had to fear that his labor on their behalf was in vain, Gal 4:8-11. He mentions his trials among them, and their kindness to him, Gal 4:12-16. Shows his tender affection for them, and exhorts them to return to the Gospel, Gal 4:17-20. Shows the excellence of the Gospel beyond that of the law, by the allegory of Mount Sinai and Jerusalem, Gal 4:21-27. Shows also that the believing Gentiles are children of the promise, as Isaac was; and have been elected in the place of the Jews, who have been cast out according to the Scriptures, Gal 4:28-31.
Albert Barnes: Notes on the Bible - 1834
4:0: The design of this chapter is, to show the effect of being under the Law, and the inconsistency of that kind of bondage or servitude with the freedom which is vouchsafed to the true children of God by the gospel. It is, in accordance with the whole drift of the Epistle, to recall the Galatians to just views of the gospel; and to convince them of their error in returning to the practice of the Mosaic rites and customs. In the pRev_ious chapter he had shown them that believers in the gospel were the true children of Abraham; that they had been delivered from the curse of the Law; that the Law was a schoolmaster to lead them to Christ, and that they were all the children of God. To illustrate this further, and to show them the true nature of the freedom which they had as the children of God, is the design of the argument in this chapter. He therefore states:
(1) That it was under the gospel only that they received the full advantages of freedom; Gal 4:1-5. Before Christ came, indeed, there were true children of God, and heirs of life. But they were in the condition of minors; they had not the privileges of sons. An heir to a great estate, says the apostle Gal 4:1-2, is treated substantially as if he were a servant. He is under tutors and governors: he is not permitted to enter on his inheritance; he is kept under the restraint of law. So it was with the people of God under the Law of Moses. They were under restraints, and were admitted to comparatively few of the privileges of the children of God. But Christ came to redeem those who were under the Law, and to place them in the elevated condition of adopted sons; Gal 4:4-5. They were no longer servants; and it was as unreasonable that they should conform again to the Mosaic rites and customs, as it would be for the heir of full age, and who has entered on his inheritance, to return to the condition of minorship, and to be placed again under tutors and governors, and to be treated as a servant.
(2) as sons of God, God had sent forth the Spirit of his Son into their hearts, and they were enabled to cry Abba, Father. They were no longer servants, but heirs of God, and should avail themselves of the privileges of heirs; Gal 4:6-7.
(3) sustaining this relation, and being admitted to these privileges, the apostle remonstrates with them for returning again to the "weak and beggarly elements" of the former dispensation - the condition of servitude to rites and customs in which they were before they embraced the gospel; Gal 4:8-11. When they were ignorant of God, they served those who were no gods, and there was some excuse for that; Gal 4:8. But now they had known God, they were acquainted with his laws; they were admitted to the privileges of his children; they were made free, and there could be no excuse for returning again to the bondage of those who had no true knowledge of the liberty which the gospel gave. Yet they observed days and times as though these were binding, and they had never been freed from them Gal 4:10; and the apostle says, that he is afraid that his labors bestowed on them, to make them acquainted with the plan of redemption, had been in vain.
(4) to bring them to a just sense of their error, he reminds theta of their former attachment to him, Gal 4:12-20. He had indeed preached to them amidst much infirmity, and much that was suited to prejudice them against him Gal 4:13; but they had disregarded that, and had evinced toward him the highest proofs of attachment - so, much so, that they had received him as an angel of God Gal 4:14, and had been ready to pluck out their own eyes to give them to him, Gal 4:15. With great force, therefore, he asks them why they had changed their views toward him so far as to forsake his doctrines? Had he become their enemy by telling the truth? Gal 4:16. He tenderly addresses them, therefore, as little children, and says, that he has the deepest solicitude for their welfare, and the deepest anxiety on account of their danger - a solicitude which he compares Gal 4:19, with the pains of childbirth.
(5) in order to enforce the whole subject, and to show the true nature of the conformity to the Law compared with the liberty of the gospel, he allegorizes an interesting part of the Mosaic history - the history of the two children of Abraham; Gal 4:21-31. The condition of Hagar - a slave - under the command of a master - harshly treated - cast out and disowned, was an apt illustration of the condition of those who were under the servitude of the Law. It would strikingly represent Mount Sinai, and the Law that was promulgated there, and the condition of those who were under the Law. That, too, was a condition of servitude. The Law was stern, and showed no mercy. It was like a master of a slave, and would treat those who were under it with a rigidness that might be compared with the condition of Hagar and her son; Gal 4:24-25. That same Mount Sinai also was a fair representation of Jerusalem as it was then - a city full of rites and ceremonies, where the Law reigned with rigor, where, there was a burdensome system of religion, and where there was none of the freedom which the gospel would furnish; Gal 4:25.
On the other hand, the children of the free woman were an apt illustration of those who were made free from the oppressive ceremonies of the Law by the gospel; Gal 4:22. That Jerusalem was free. The new system from heaven was one of liberty and rejoicing; Gal 4:26-27. Christians were, like Isaac, the children of promise, and were not slaves to the Law; Gal 4:28, Gal 4:31. And as there was a command Gal 4:30 to east out the bondwoman and her son, so the command now was to reject all that would bring the mind into ignoble servitude, and pRev_ent its enjoying the full freedom of the gospel. The whole argument is, that it would be as unreasonable for those who were Christians to submit again to the Jewish rites and ceremonies, as it would be for a freeman to sell himself into slavery. And the design of the whole is, to recall them from the conformity to Jewish rites and customs, and from their regarding them as now binding on Christians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gal 4:1, We were under the law till Christ came, as the heir is under the guardian till he be of age; Gal 4:5, But Christ freed us from the law; Gal 4:7, therefore we are servants no longer to it; Gal 4:14, He remembers their good will to him, and his to them; Gal 4:22, and shows that we are the sons of Abraham by the freewoman.
John Gill
INTRODUCTION TO GALATIANS 4
In this chapter the apostle discourses concerning the abrogation of the ceremonial law, under which the Old Testament saints were, being as children under tutors; blames the Galatians for returning to it when they were freed from it; puts them in mind of their former affection to him and to his ministry; describes the false apostles, who had been the occasion of their departure from the truth, and by a beautiful allegory sets forth the difference between the legal and Gospel dispensations. And whereas in the latter part of the preceding chapter he had compared the law to a schoolmaster, under which the Jews were till Christ came; he here makes use of another simile to express the same thing by, which is that of an heir while under age being under tutors and governors, until the time fixed by the parent's will, Gal 4:1 an accommodation of which simile is in Gal 4:3, by which the Jews under the former dispensation are represented as children, and as in a state of bondage to the ceremonial law, from which there is a deliverance by Christ at the appointed time of the Father, by whom he was sent for that purpose; the act of sending is ascribed to God the Father; the person sent is described as the Son of God; the time when is called the fulness of time; and the circumstances under which he was sent were, that he was made of a woman, and made under the law, Gal 4:4, the ends of his being sent were to redeem his people from it, who were under it; and that they might receive the adoption of children, the privilege and spirit of it, Gal 4:5. Hence because they were the sons of God, and as a fruit and effect of the redemption of them by Christ, the Spirit of God is sent down into their hearts, to make known and witness their adoption, Gal 4:6, and the benefits arising from hence are, that such are or should be no longer the servants of the law, but are children and free from it, and are heirs of God, Gal 4:7, and that the grace of God might appear the more illustrious in this privilege of sonship, and the folly of the Galatians be more manifest in returning to the ceremonial law, notice is taken of what they were and did before conversion, and what they were inclined to now; that whereas whilst they were ignorant of God, they served nominal fictitious deities, such as were not by nature gods; and yet now, though they knew God, and were known of him, seemed desirous of being in a state of servitude and bondage to the weak and beggarly elements of the ceremonial law, Gal 4:8, of which instances are given in their observing days, months, times and years, Gal 4:10, which gave the apostle a great deal of concern, fearing his labour among them was in vain, and to no purpose, Gal 4:11, wherefore he entreats them as his brethren to imitate him, who being a Jew, yet had relinquished the observation of the ceremonial law, Gal 4:12, and then he reminds them of their former regard unto him; how that though he preached the Gospel to them through much weakness, yet they did not despise him and reject him on account of his infirmities, but received him with all the tokens of respect imaginable, as if he had been an angel; yea, as if he had been Christ himself, Gal 4:13, who then reckoned themselves happy persons on account of the Gospel he preached to them, and then had such an affection for him, that if it had been needful they would have given their eyes unto him; and yet now he was become their enemy for preaching the same truths he did then, justification by faith in Christ's righteousness and the abrogation of the law, Gal 4:15, next he gives an account of the false apostles, who pretended a zealous affection for the Galatians; which was not a good one, nor with right views, Gal 4:17, though zeal in a good cause, and which continues, is very commendable, Gal 4:18, and such a constant and hearty attachment had the apostle to them; wherefore he calls them his little children, says he travailed in birth on their account, it being his earnest desire that Christ might appear to be formed in them, Gal 4:19, wherefore since he was in doubt and distress about them, he was very desirous of being with them, and to alter his way of arguing with them; and from the law, and not the Gospel, show them their mistake and folly, Gal 4:20, which he does in the following allegorical way, by observing that Abraham had two sons, the one by a servant maid, the other by his lawful wife; the one was after the flesh, the other by promise; which allegorically signified the two covenants of Sinai and of Sion, Gal 4:22. Agar the bondmaid represented the covenant made at Mount Sinai in Arabia, under which the carnal Jews and their posterity were in a state of bondage; and Sarah the free woman, the covenant of grace under the Gospel dispensation and the Gospel church state, which is from above, free, fertile, and numerous, Gal 4:25, which is confirmed, Gal 4:27, by a passage out of Is 44:1 and as these two women were typical of the two covenants, so their respective offspring represented the two sorts of professors, legalists and evangelical Christians. True believers in Christ are like Isaac, the children of the promise; legalists are like Ishmael, men after the flesh, and of the same persecuting spirit with him: wherefore as it was then, that carnal Ishmael persecuted spiritual Isaac, so at this time the carnal Jews persecuted the real Christians, Gal 4:28 nevertheless for the comfort of the latter, it is observed out of the Scripture that the former shall be cast out, and not be heir with them, Gal 4:30, and the conclusion of the whole is, that the saints under the Gospel dispensation are not in bondage to the law, but are made free by Christ; to which freedom they are called, and in which they should stand, Gal 4:31.
4:14:1: Զայս ասեմ. ցորքան ժամանակս ժառանգն տղայ է, չէ՛ ինչ առաւել քան զծառայն. թէպէտ եւ տէր իցէ ամենեցուն[4233]. [4233] Ոսկան. Չէ ինչ աւելի քան։
4 Այս բանն եմ ասում. որքան ժամանակ որ ժառանգը երեխայ է, աւելին չէ, քան ծառան, թէպէտեւ ամէն ինչի տէր է:
4 Բայց այս կ’ըսեմ որչափ ժամանակ որ ժառանգորդը մանուկ է, ծառայէ տարբերութիւն մը չունի, թէեւ ամենուն տէրն է.
Զայս ասեմ, ցորքան ժամանակս ժառանգն տղայ է` չէ ինչ առաւել քան զծառայն, թէպէտ եւ Տէր իցէ ամենեցուն:

4:1: Զայս ասեմ. ցորքան ժամանակս ժառանգն տղայ է, չէ՛ ինչ առաւել քան զծառայն. թէպէտ եւ տէր իցէ ամենեցուն[4233].
[4233] Ոսկան. Չէ ինչ աւելի քան։
4 Այս բանն եմ ասում. որքան ժամանակ որ ժառանգը երեխայ է, աւելին չէ, քան ծառան, թէպէտեւ ամէն ինչի տէր է:
4 Բայց այս կ’ըսեմ որչափ ժամանակ որ ժառանգորդը մանուկ է, ծառայէ տարբերութիւն մը չունի, թէեւ ամենուն տէրն է.
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4:11: Еще скажу: наследник, доколе в детстве, ничем не отличается от раба, хотя и господин всего:
4:1  λέγω δέ, ἐφ᾽ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν,
4:1. Λέγω (I-forth) δέ, (moreover,"ἐφ' (upon) ὅσον (to-which-a-which) χρόνον (to-an-interim) ὁ (the-one) κληρονόμος (lot-parceleed) νήπιός (non-word-belonged) ἐστιν, (it-be,"οὐδὲν (to-not-moreover-one) διαφέρει (it-beareth-through) δούλου (of-a-bondee) κύριος (authority-belonged) πάντων ( of-all ) ὤν, (being,"
4:1. dico autem quanto tempore heres parvulus est nihil differt servo cum sit dominus omniumAs long as the heir is a child, he differeth nothing from a servant, though he be lord of all,
1. But I say that so long as the heir is a child, he differeth nothing from a bondservant, though he is lord of all;
4:1. But I say that, during the time an heir is a child, he is no different from a servant, even though he is the owner of everything.
4:1. Now I say, [That] the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
Now I say, [That] the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all:

1: Еще скажу: наследник, доколе в детстве, ничем не отличается от раба, хотя и господин всего:
4:1  λέγω δέ, ἐφ᾽ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν,
4:1. dico autem quanto tempore heres parvulus est nihil differt servo cum sit dominus omnium
As long as the heir is a child, he differeth nothing from a servant, though he be lord of all,
4:1. But I say that, during the time an heir is a child, he is no different from a servant, even though he is the owner of everything.
4:1. Now I say, [That] the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11. Ап. уже в предшествующей главе показал, что Израиль содержался под стражею закона потому, что нуждался в такой охране по своему несовершеннолетию духовному. Теперь это положение Апостол раскрывает полнее и яснее, сравнивая подзаконного Израиля с несовершеннолетним наследником, который не имеет права самостоятельно распоряжаться оставленным ему от отца имением. Но когда наступит срок, назначенный отцом, наследник вступает в действительное владение своим имением. Так и Бог поработил Израиля до времени стихиям мира, а потом, когда Израиль созрел для принятия Мессии и получения обетований Авраамовых, Бог послал Мессию - Своего Сына, чтобы искупить подзаконных от клятвы, и стихии утратили свое значение. При этом Апостол ссылается и на собственный опыт Галатов, которые чувствуют, что стали уже в истинном смысле сынами Божиими и обладателями благ мессианского царства. Поэтому то они и не должны снова обращаться к утратившим свое значение для человечества стихиям мира.

1-2. Ап. сказал в 29-м ст. III-ей главы, что христиане из язычников стали наследниками обетования, данного Аврааму. Теперь он хочет разъяснить, в каком же смысле наследниками Авраама назывались и были Евреи. Ведь они, в самом деле, еще до Христа назывались и были сынами Бога (Втор XXXII:19), и, как такие, были уже обладателями очень значительных благ, которых недоставало язычникам (Рим IX:4; Еф II:12). Читатели могли спросить: не получены ли уже Евреями те блага, какие обетованы Аврааму и какие, по Апостолу, предназначались верующим язычникам? Иудействующие, конечно, отвечали Галатам на этот вопрос утвердительно. Они говорили, что таким образом богосыновство и обладание наследием Авраама очень удобно соединялось с законом Моисеевым и даже было неотделимо от него. Поэтому-то Ап. и говорит о характере еврейского наследования. Он изображает нам вообще сына, оставшегося сиротою по смерти отца (на то, что мальчик мыслится Апостолом как сирота, ясно указывает выражение: хотя и господин всего. Так нельзя было говорить о мальчике, пока был жив его отец, по закону и в действительности один бывший господином всего дома). - Пока он в детстве (nhpioV - собственно: "не говорящий", в дальнейшем значении: "несовершеннолетний"). Такой сын ничем в правах не отличается от простого раба. Он не может сам свободно располагать своею личностью и имуществом, напр. продавать его, но подчинен законом или обычаем (Ап. едва ли здесь имеет в виду постановления римского права) попечителям (epitropoi - у Греков и tutores и curatores y Римлян), которые вообще следили за поведением их опекаемого до достижения им половой зрелости, и домоправителям (oikonomoi - экономы, по латыни actores, agentes), которые, собственно, заведовали имуществом опекаемого. Это имело место до того срока, какой в завещании указывал отец (обычным законным сроком у Римлян для этого признавалось достижение опекаемым 25-тилетняго возраста, но иногда провинциальные жители делали и отступления от этого правила).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Redemption by Christ.A. D. 56.
1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in bondage under the elements of the world: 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then a heir of God through Christ.

In this chapter the apostle deals plainly with those who hearkened to the judaizing teachers, who cried up the law of Moses in competition with the gospel of Christ, and endeavored to bring them under the bondage of it. To convince them of their folly, and to rectify their mistake herein, in these verses he prosecutes the comparison of a child under age, which he had touched upon in the foregoing chapter, and thence shows what great advantages we have now, under the gospel, above what they had under the law. And here.

I. He acquaints us with the state of the Old-Testament church: it was like a child under age, and it was used accordingly, being kept in a state of darkness and bondage, in comparison of the greater light and liberty which we enjoy under the gospel. That was indeed a dispensation of grace, and yet it was comparatively a dispensation of darkness; for as the heir, in his minority, is under tutors and governors till the time appointed of his father, by whom he is educated and instructed in those things which at present he knows little of the meaning of, though afterwards they are likely to be of great use to him; so it was with the Old-Testament church--the Mosaic economy, which they were under, was what they could not fully understand the meaning of; for, as the apostle says (2 Cor. iii. 13), They could not stedfastly look to the end of that which is abolished. But to the church, when grown up to maturity, in gospel days, it becomes of great use. And as that was a dispensation of darkness, so of bondage too; for they were in bondage under the elements of the world, being tied to a great number of burdensome rites and observances, by which, as by a kind of first rudiments, they were taught and instructed, and whereby they were kept in a state of subjection, like a child under tutors and governors. The church then lay more under the character of a servant, being obliged to do every thing according to the command of God, without being fully acquainted with the reason of it; but the service under the gospel appears to be more reasonable than that was. The time appointed of the Father having come, when the church was to arrive at its full age, the darkness and bondage under which it before lay are removed, and we are under a dispensation of greater light and liberty.

II. He acquaints us with the much happier state of Christians under the gospel-dispensation, v. 4-7. When the fulness of time had come, the time appointed of the Father, when he would put an end to the legal dispensation, and set up another and a better in the room of it, he sent forth his Son, &c. The person who was employed to introduce this new dispensation was no other than the Son of God himself, the only-begotten of the Father, who, as he had been prophesied of and promised from the foundation of the world, so in due time he was manifested for this purpose. He, in pursuance of the great design he had undertaken, submitted to be made of a woman--there is his incarnation; and to be made under the law--there is his subjection. He who was truly God for our sakes became man; and he who was Lord of all consented to come into a state of subjection and to take upon him the form of a servant; and one great end of all this was to redeem those that were under the law--to save us from that intolerable yoke and to appoint gospel ordinances more rational and easy. He had indeed something more and greater in his view, in coming into the world, than merely to deliver us from the bondage of the ceremonial law; for he came in our nature, and consented to suffer and die for us, that hereby he might redeem us from the wrath of God, and from the curse of the moral law, which, as sinners, we all lay under. But that was one end of it, and a mercy reserved to be bestowed at the time of his manifestation; then the more servile state of the church was to come to a period, and a better to succeed in the place of it; for he was sent to redeem us, that we might receive the adoption of sons--that we might no longer be accounted and treated as servants, but as sons grown up to maturity, who are allowed greater freedoms, and admitted to larger privileges, than while they were under tutors and governors. This the course of the apostle's argument leads us to take notice of, as one thing intended by this expression, though no doubt it may also be understood as signifying that gracious adoption which the gospel so often speaks of as the privilege of those who believe in Christ. Israel was God's son, his first-born, Rom. ix. 4. But now, under the gospel, particular believers receive the adoption; and, as an earnest and evidence of it, they have together therewith the Spirit of adoption, putting them upon the duty of prayer, and enabling them in prayer to eye God as a Father (v. 6): Because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father. And hereupon (v. 7) the apostle concludes this argument by adding, Wherefore thou art no more a servant, but a son; and, if a son, then an heir of God through Christ; that is, Now, under the gospel state, we are no longer under the servitude of the law, but, upon our believing in Christ, become the sons of God; we are thereupon accepted of him, and adopted by him; and, being the sons, we are also heirs of God, and are entitled to the heavenly inheritance (as he also reasons Rom. viii. 17), and therefore it must needs be the greatest weakness and folly to turn back to the law, and to seek justification by the works of it. From what the apostle says in these verses, we may observe,

1. The wonders of divine love and mercy towards us, particularly of God the Father, in sending his Son into the world to redeem and save us,--of the Son of God, in submitting so low, and suffering so much, for us, in pursuance of that design,--and of the Holy Spirit, in condescending to dwell in the hearts of believers for such gracious purposes.

2. The great and invaluable advantages which Christians enjoy under the gospel; for, (1.) We receive the adoption of sons. Whence note, It is the great privilege which believers have through Christ that they are adopted children of the God of heaven. We who by nature are children of wrath and disobedience have become by grace children of love. (2.) We receive the Spirit of adoption. Note, [1.] All who have the privilege of adoption have the Spirit of adoption--all who are received into the number partake of the nature of the children of God; for he will have all his children to resemble him. [2.] The Spirit of adoption is always the Spirit of prayer, and it is our duty in prayer to eye God as a Father. Christ has taught us in prayer to eye God as our Father in heaven. [3.] If we are his sons, then his heirs. It is not so among men, with whom the eldest son is heir; but all God's children are heirs. Those who have the nature of sons shall have the inheritance of sons.
Adam Clarke: Commentary on the Bible - 1831
4:1: The heir, as long as He is a child - Though he be appointed by his father's will heir of all his possessions yet till he arrive at the legal age he is master of nothing, and does not differ from one of the common domestics.
Albert Barnes: Notes on the Bible - 1834
4:1: Now I say - He had before said Gal 3:24-25 that while they were under the Law they were in a state of minority. This sentiment he proceeds further to illustrate by showing the true condition of one who was a minor.
That the heir - Any heir to an estate, or one who has a prospect of an inheritance. No matter how great is the estate; no matter how wealthy his father; no matter to how elevated a rank he may be raised on the moment that he enters on his inheritance, yet until that time he is in the condition of a servant.
As long as he is a child - Until he arrives at the age. The word rendered "child" (νήπιοι nē pioi) properly means an infant; literally, "one not speaking" (νη nē insep. un, ἔπος epos), and hence, a child or babe, but without any definite limitation - Robinson. It is used as the word "infant" is with us in law, to denote "a minor."
Differeth nothing from a servant - That is, he has no more control of his property; he has it not at his command. This does not mean that he does not differ in any respect, but only that in the matter under consideration he does not differ. He differs in his prospects of inheriting the property, and in the affections of the father, and usually in the advantages of education, and in the respect and attention shown him. but in regard to property, he does not differ, and he is like a servant, under the control and direction of others.
Though he be lord of all - That is, in prospect. He has a prospective right to all the property, which no one else has. The word "lord" here (κύριος kurios), is used in the same sense in which it is often in the Scriptures, to denote master or owner. The idea which this is designed to illustrate is, that the condition of the Jews before the coming of the Messiah was inferior in many respects to what the condition of the friends of God would be under him - as inferior as the condition of an heir was before he was of age, to what it would be when he should enter on his inheritance. The Jews claimed, indeed, that they were the children or the sons of God, a title which the apostle would not withhold from the pious part of the nation; but it was a condition in which they had not entered on the full inheritance, and which was far inferior to that of those who had embraced the Messiah, and who were admitted to the full privileges of sonship. They were indeed heirs. They were interested in the promises. But still they were in a condition of comparative servitude, and could be made free only by the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: That: Gal 4:23, Gal 4:29; Gen 24:2, Gen 24:3; Kg2 10:1, Kg2 10:2, Kg2 11:12, Kg2 12:2
Geneva 1599
4:1 Now (1) I say, [That] the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
(1) He declares by another twofold similitude, that which he said before concerning the keeper and schoolmaster. For, he says, the Law (that is, the whole government of God's house according to the Law) was as it were a tutor or overseer appointed for a time. And when that protection and overseeing which was but for a time is ended, we would at length come to be at our own liberty, and would live as children, and not as servants. Moreover, he shows along the way, that the governance of the Law was as it were the basics, and as certain principles, in comparison with the doctrine of the Gospel.
John Gill
4:1 Now I say,.... To illustrate what he had said of the law's being a schoolmaster to the Jews until the coming of Christ, and then ceasing as such, he proposes the case of an heir during his minority, till he come to the proper time of enjoying his estate.
that the heir, as long as he is a child; anyone that is an heir to his father's estate, or another's, whilst under age, being reckoned as a child, as he is from his infancy to his manhood,
differeth nothing from a servant: he is not his own man, nor at his own dispose; he cannot do as he pleases; he is under restraint; he is kept to school or to business, and is liable to correction and chastisement according as he behaves; nor can he have the free use of his father's estate,
though he be Lord of all, of all the servants, according to the Arabic version; or of the whole estate his father left him, of which he is Lord in right, but not in possession; he is right heir to it, though as yet it is not in his hands, nor can he do with it as he will.
John Wesley
4:1 Now - To illustrate by a plain similitude the preeminence of the Christian, over the legal, dispensation. The heir, as long as he is a child - As he is under age. Differeth nothing from a servant - Not being at liberty either to use or enjoy his estate. Though he be lord - Proprietor of it all.
Robert Jamieson, A. R. Fausset and David Brown
4:1 THE SAME SUBJECT CONTINUED: ILLUSTRATION OF OUR SUBJECTION TO THE LAW ONLY TILL CHRIST CAME, FROM THE SUBJECTION OF AN HEIR TO HIS GUARDIAN TILL HE IS OF AGE. PETER'S GOOD WILL TO THE GALATIANS SHOULD LEAD THEM TO THE SAME GOOD WILL TO HIM AS THEY HAD AT FIRST SHOWN. THEIR DESIRE TO BE UNDER THE LAW SHOWN BY THE ALLEGORY OF ISAAC AND ISHMAEL TO BE INCONSISTENT WITH THEIR GOSPEL LIBERTY. (Gal. 4:1-31)
The fact of God's sending His Son to redeem us who were under the law (Gal 4:4), and sending the Spirit of His Son into our hearts (Gal 4:6), confirms the conclusion (Gal 3:29) that we are "heirs according to the promise."
the heir-- (Gal 3:29). It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs.
child--Greek, "one under age."
differeth nothing, &c.--that is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal.
lord of all--by title and virtual ownership (compare 1Cor 3:21-22).
4:24:2: այլ ընդ հազարապետօ՛ք է՝ եւ ընդ գաւառապետօք՝ մինչեւ ՚ի ժամանակակէ՛տ հօրն։
2 Բայց նա խնամակալների եւ վերակացուների ձեռքի տակ է մինչեւ հօր սահմանած ժամանակը:
2 Հապա խնամակալներու ու հոգաբարձուներու տակ է մինչեւ հօրը որոշած ժամանակը։
այլ ընդ հազարապետօք է եւ ընդ գաւառապետօք մինչեւ ի ժամանակակէտ հօրն:

4:2: այլ ընդ հազարապետօ՛ք է՝ եւ ընդ գաւառապետօք՝ մինչեւ ՚ի ժամանակակէ՛տ հօրն։
2 Բայց նա խնամակալների եւ վերակացուների ձեռքի տակ է մինչեւ հօր սահմանած ժամանակը:
2 Հապա խնամակալներու ու հոգաբարձուներու տակ է մինչեւ հօրը որոշած ժամանակը։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: он подчинен попечителям и домоправителям до срока, отцом [назначенного].
4:2  ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶν καὶ οἰκονόμους ἄχρι τῆς προθεσμίας τοῦ πατρός.
4:2. ἀλλὰ (other) ὑπὸ (under) ἐπιτρόπους ( to-turned-upon ) ἐστὶ (it-be) καὶ (and) οἰκονόμους (to-house-parceleers) ἄχρι (unto-whilst) τῆς (of-the-one) προθεσμίας (of-decree-before-belonged) τοῦ (of-the-one) πατρός. (of-a-father)
4:2. sed sub tutoribus est et actoribus usque ad praefinitum tempus a patreBut is under tutors and governors until the time appointed by the father.
2. but is under guardians and stewards until the term appointed of the father.
4:2. For he is under tutors and caretakers, until the time which was predetermined by the father.
4:2. But is under tutors and governors until the time appointed of the father.
But is under tutors and governors until the time appointed of the father:

2: он подчинен попечителям и домоправителям до срока, отцом [назначенного].
4:2  ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶν καὶ οἰκονόμους ἄχρι τῆς προθεσμίας τοῦ πατρός.
4:2. sed sub tutoribus est et actoribus usque ad praefinitum tempus a patre
But is under tutors and governors until the time appointed by the father.
4:2. For he is under tutors and caretakers, until the time which was predetermined by the father.
4:2. But is under tutors and governors until the time appointed of the father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:2: But is under tutors - Επιτροπους· Guardians and governors; οικονομους· those who have the charge of the family. These words are nearly similar; but we may consider the first as executor, the last as the person who superintends the concerns of the family and estate till the heir become of age; such as we call trustee.
Until the time appointed of the father - The time mentioned in the father's will or testament.
Albert Barnes: Notes on the Bible - 1834
4:2: But is under - Is subject to their control and direction.
Tutors - The word tutor with us properly means instructor. But this is not quite the sense of the original. The word (επίτροπος epitropos); properly means a steward, manager, agent; Mat 20:8; Luk 8:3. As used here, it refers to one - usually a slave or a freedman - to whose care the boys of a family were committed, who trained them up, accompanied them to school, or sometimes instructed them at home; compare the note at Gal 3:24. Such a one would have the control of them.
And governors - This word (οἰκόνομος oikonomos) means a house-manager, an overseer, a steward. It properly refers to one who had authority over the slaves or servants of a family, to assign them their tasks and portions. They generally, also, had the management of the affairs of the household, and of the accounts. They were commonly slaves, who were entrusted with this office as a reward for fidelity; though sometimes free persons were employed; Luk 16:1, Luk 16:3, Luk 16:8. These persons had also charge of the sons of a family, probably in respect to their pecuniary matters, and thus differed from those called tutors. It is not necessary, however, to mark the difference in the words with great accuracy. The general meaning of the apostle is, that the heir was under government and restraint. Until the time appointed of the father - The time fixed for his entering on the inheritance. The time when he chose to give him his portion of the property. The law with us fixes the age at twenty-one when a son shall be at liberty to manage for himself. Other countries have affixed other times. But still, the time when the son shall inherit the father's property must be fixed by the father himself if he is living, or may be fixed by his will if he is deceased. The son cannot claim the property when he comes of age.
Geneva 1599
4:2 But is under tutors and governors (a) until the time appointed of the father.
(a) This is added because he that is always under a tutor or governor may hardly be considered a freeman.
John Gill
4:2 But is under tutors and governors,.... The word rendered "tutors", is adopted by the Jewish Targumists and Rabbins into their language; and by the former is used (x) for any ruler and governor, civil or domestic; and by the latter, for such as are guardians of infants, fatherless children, and such as are under age, as it is here used; and who were either appointed by the will of the deceased, or by the sanhedrim, of whom they say (y), , "we do not appoint a tutor or guardian for a bearded person"; that is, an adult person, one that is grown up to man's estate; but , "we appoint a guardian for an infant"; and they had not used to appoint women or servants, or such as were minors themselves, or any of the common people; but men of substance, integrity, and wisdom (z); a fatherless child had two tutors (a); the power that guardians so appointed had, is at large described by Maimonides (b). Governors were such as acted under the tutors or guardians, and were employed by them for the improvement of their estates and minds, as stewards, schoolmasters, &c. until the time appointed of the father; by his last will and testament, which might be sooner or later, as he pleased; but if he died intestate, the time of minority, and so the duration of tutors and guardians, were according to the laws of the nation; which with the Romans was until a man was twenty five years of age; and with the Jews, for a male, was until he was thirteen years of age and one day; and for a female, until she was twelve years of age and one day, if the signs of ripeness of age appeared; but if they did not, the time was protracted until they were twenty, and even sometimes till they were thirty five years of age, before the matter was determined (c).
(x) Targum Jon. ben Uzziel in Gen. xxxix. 4. & xli 34, 35. & xliii 15. Targum in Esther i. 8. & 2. 3. (y) T. Bab. Bava Metzia, fol. 39. 1, 2. (z) Maimon. Hilch. Necabot, c. 10. sect. 6. (a) Bartenora in Misn. Pesachim, c. 8. sect. 1. (b) Hilch. Nechalot, c. 11. (c) Ib. Hilch. Ishot, c. 2. sect. 1, 2.
John Wesley
4:2 But is under tutors - As to his person. And stewards - As to his substance.
Robert Jamieson, A. R. Fausset and David Brown
4:2 tutors and governors--rather, "guardians (of the person) and stewards (of the property)." Answering to "the law was our schoolmaster" or "tutor" (Gal 3:24).
until the time appointed of the father--in His eternal purposes (Eph 1:9-11). The Greek is a legal term, expressing a time defined by law, or testamentary disposition.
4:34:3: Նոյնպէս եւ մե՛ք մինչ տղայքն էաք, ընդ տարե՛րբք աշխարհիս ՚ի ծառայութեա՛ն կայաք[4234]։ [4234] Ոմանք. Ընդ տարերբ աշխարհիս ՚ի ծառայութիւն կա՛՛։
3 Նոյնպէս եւ մենք. մինչ երեխայ էինք, բնութեան տարերային ուժերին էինք ծառայում:
3 Նոյնպէս մենք ալ երբ մանուկ էինք, աշխարհի սկզբունքներուն տակ ծառայ էինք։
Նոյնպէս եւ մեք մինչ տղայքն էաք, ընդ տարերբք աշխարհիս ի ծառայութեան կայաք:

4:3: Նոյնպէս եւ մե՛ք մինչ տղայքն էաք, ընդ տարե՛րբք աշխարհիս ՚ի ծառայութեա՛ն կայաք[4234]։
[4234] Ոմանք. Ընդ տարերբ աշխարհիս ՚ի ծառայութիւն կա՛՛։
3 Նոյնպէս եւ մենք. մինչ երեխայ էինք, բնութեան տարերային ուժերին էինք ծառայում:
3 Նոյնպէս մենք ալ երբ մանուկ էինք, աշխարհի սկզբունքներուն տակ ծառայ էինք։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: Так и мы, доколе были в детстве, были порабощены вещественным началам мира;
4:3  οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι·
4:3. οὕτως (Unto-the-one-this) καὶ (and) ἡμεῖς, (we,"ὅτε (which-also) ἦμεν (we-were) νήπιοι , ( non-word-belonged ,"ὑπὸ (under) τὰ (to-the-ones) στοιχεῖα (to-processionlets-of) τοῦ (of-the-one) κόσμου (of-a-configuration) ἤμεθα ( we-were ) δεδουλωμένοι : ( having-had-come-to-be-en-bondeed )
4:3. ita et nos cum essemus parvuli sub elementis mundi eramus servientesSo we also, when we were children, were serving under the elements of the world.
3. So we also, when we were children, were held in bondage under the rudiments of the world:
4:3. So also we, when we were children, were subservient to the influences of the world.
4:3. Even so we, when we were children, were in bondage under the elements of the world:
Even so we, when we were children, were in bondage under the elements of the world:

3: Так и мы, доколе были в детстве, были порабощены вещественным началам мира;
4:3  οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι·
4:3. ita et nos cum essemus parvuli sub elementis mundi eramus servientes
So we also, when we were children, were serving under the elements of the world.
4:3. So also we, when we were children, were subservient to the influences of the world.
4:3. Even so we, when we were children, were in bondage under the elements of the world:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5. Здесь дается разъяснение приточной речи о наследнике-сироте. Но кого Ап. здесь имеет в виду? Кто это "мы"? Всего более соответствует ходу мыслей и особенно смыслу 5-го стиха толкование, которое видит здесь указание на Иудеев. Они, действительно (ср. III:23-25), до пришествия Христа похожи были на малолетних сыновей или незрелых детей, и, как такие, считались за рабов (Рим VIII:15) и не пользовались своими правами богосыновства. - Были порабощены вещественным началам мира. Что значит выражение ta stoiceia tou kosmou? Уже из связи выражения ta stoiceia с словом tou kosmou можно с уверенностью заключать, что несправедливы толкования, понимающие под стихиями или буквы алфавита, или элементы и первые начала религии и религиозного познания, или так называемые небесные тела, звезды, или ангелов как духов, которые управляют светилами [Только после апостольских времен стихии стали означать звезды, особенно планеты (напр., у Иустина диал. ХХІII). У Ап. же Павла в посл. к Кол (II:20) это выражение употребляется как синоним выражению kosmoV = мир, и освобождение от стихий понимается как освобождение от самого мира (ср. Гал VI:14). Далее, описание иудейской и языческой внешнеобрядовой жизни, какое дает Ап. в 3-м и 9-м стихах, никак не подходит к тому узкому определению стихий как звезд, какое здесь некоторые находят. Наконец, то положение, что Ап. здесь понимает весь материальный мир, находит себе опору в том противоположении, какое Ап., очевидно, хочет сделать между освобождением Евреев через посланного от Бога Сына и Духа в между порабощением их стихиям. Дух, как таковой, составляет резкую противоположность стихиям, со включением светил, которые мыслятся также как тела (1Кор.XV:39: и сл.)]. Всего естественнее видеть в этих стихиях материю и отдельные материальные вещи, из которых состоит мир, и самый мир, поскольку он состоит из таких вещей. Ап. хочет, очевидно, сказать, что Моисеев закон привязывает религию или, по крайней мере, все ее проявления в жизни к материи и материальным вещам, из которых состоит мир. Не только порядок праздников условлен течением луны, не только празднование субботы от вечера до вечера зависит от положения солнца: все заповеди о пище и о чистоте, жертвенные законы и другие предписания о богослужении относятся к материальным предметам, к определенным местностям, временам, телесным состояниям и т. под. Все это были постановления относительно плоти (Евр IX:10). От этого религиозная жизнь получала характер связанности, которая чувствовалась тем сильнее, чем более Евреи полагали значения в законе, и чем более хотели они укрепить специфический характер теократической общины и религии точным и пунктуальным исполнением буквы закона. В конце концов, благочестивые люди чувствовали себя крайне удрученными, подавленными, - конечно, если в душе их жило чувство истинной духовной свободы. Однако Ап. говорит это не о законе самом по себе, который он ставил, как богооткровенный, на подобающую ему высоту (см. Рим VII:12), а о том, какой характер этот закон получил в жизни Евреев. Не обвиняет он вместе с тем и самих Евреев за то, что они не возвысились до понимания идеи закона: по его представлению, все было так, как оно должно было совершиться. Бог, как отец народа, подчинил его на время его незрелости ведению попечителей - незрелость народа и есть единственная причина такого его положения, которое не соответствовало его идеальному достоинству сына Божия. - Но когда пришла полнота времени, т. е. полная мера (plhrwma) времени - времени подрастания мальчика в созревшего человека. Бог предопределил для этого известную сумму времени, чтобы, по окончании назначенного им срока, сын Его мог освободиться от подчинения им управлявших ранее попечителей. - Бог послал. Греческое слово exapesteiLen - обозначает послание кого либо из того места, где пребывает посылающий (ср. Лк XX:10: и сл. ; XXIV:49). Отсюда необходимо вывести такое заключение, что посланный пред своим посланием находился около пославшего его. Ясно, что Ап. хочет этим обозначить истинное богосыновство Христа, весьма отличающееся от того богосыновства, каким владели Евреи и теперь владеют христиане. Иначе сказать, здесь дается понятие о вечном существовании Христа как Сына Божия. - Который родился от жены - правильнее: происшедшего (genomenon, а не gennwmenon) от (ek) жены или женщины. Это выражение представляет собою определение другой природы Христа - человеческой. Упоминая же только о матери Христа, Ап., очевидно, как и все евангелисты, хочет этим сказать о безмужнем зачатии Христа. - Подчинился закону - точнее: бывшего под законом (genomenon upo numon). Как сын женщины из еврейского рода, Христос естественно стал под иго закона Моисеева. Замечательно, что у Апостола Христос назван Сыном Божиим и в состоянии Своего вочеловечения и в состоянии подчинения закону (аорист genomenoV обозначает состояние совпадающее с тем, которое обозначено глаголом exapesteiLen: родился от жены именно Сын Божий, подчинился закону Сын Божий). - Чтобы искупить подзаконных, т. е. Евреев - ср. III:13; IV:3. - Дабы нам получит усыновление - это объяснение к предшествующему выражению. Ап. под усыновлением понимает не юридический акт, не только изъявление воли Божественной (так обыкновенно происходит усыновление - adoptio y людей), а фактическое воздействие на жизнь человека, именно некоторый физический процесс возрождения (ср. ст. 6: и Рим VIII:14: и сл., где вселение Духа Христова в сердца верующих представляется несомненным признаком богоусыновления верующих). Что иудеи отчасти уже имели это богосыновство - это не препятствует Павлу называть их новое положение во Христе богоусыновлением, так как в самом деле ветхозаветное богосыновство было более номинальным и идеальным, чем действительным. Ап. употребляет здесь выражение "нам", а не "вам", как выше, потому, что имеет в виду перейти к изображению состояния Галатов, которые в большинстве происходили из языческих родов.
Adam Clarke: Commentary on the Bible - 1831
4:3: Even so we - The whole Jewish people were in a state of nonage while under the law.
The elements of the world - A mere Jewish phrase, יסודי עולם הזה yesodey olam hazzeh, "the principles of this world;" that is, the rudiments or principles of the Jewish religion. The apostle intimates that the law was not the science of salvation, it was only the elements or alphabet of it; and in the Gospel this alphabet is composed into a most glorious system of Divine knowledge: but as the alphabet is nothing of itself, unless compounded into syllables, words, sentences, and discourses; so the law, taken by itself, gives no salvation; it contains indeed the outlines of the Gospel, but it is the Gospel alone that fills up these outlines.
Albert Barnes: Notes on the Bible - 1834
4:3: Even so we - We who were Jews - for so I think the word here is to be limited, and not extended to the pagan, as Bloomfield supposes. The reasons for limiting it are:
(1) That the pagans in no sense sustained such a relation to the Law and promises of Gad as is here supposed;
(2) Such an interpretation would not be pertinent to the design of Paul. He is stating reasons why there should not be subjection to the laws of Moses, and his argument is, that that condition was like that of bondage or minorship.
When we were children - (νήπιοι nē pioi). Minors; see the note at Gal 4:1. The word is not υἱοι huioi, "sons;" but the idea is, that they were in a state of non-age; and though heirs, yet were under severe discipline and regimen. They were under a kind of government that was suited to that state, and not to the condition of those who had entered on their inheritance.
Were in bondage - In a state of servitude. Treated as servants or slaves.
Under the elements of the world - Margin, Rudiments. The word rendered "elements" (sing. στοιχεῖον stoicheion), properly means a row or series; a little step; a pin or peg, as the gnomen of a dial; and then anything "elementary," as a sound, a letter. It then denotes the elements or rudiments of any kind of instruction, and in the New Testament is applied to the first lessons or principles of religion; Heb 5:12. It is applied to the elements or component parts of the physical world; Pe2 3:10, Pe2 3:12. Here the figure is kept up of the reference to the infant Gal 4:1, Gal 4:3; and the idea is, that lessons were taught under the Jewish system adapted to their nonage - to a state of childhood. They were treated as children under tutors and governors. The phrase "the elements of the world," occurs also in Col 2:8, Col 2:20. In Gal 4:9, Paul speaks of these lessons as "beggarly elements," referring to the same thing as here.
Different opinions have been held as to the reason why the Jewish institutions are here called "the elements of the world." Rosenmuller supposes it was because many of those rites were common to the Jews and to the pagan - as they also had altars, sacrifices, temples, libations, etc. Doddridge supposes it was because those rites were adapted to the low conceptions of children, who were most affected with sensible objects, and have no taste for spiritual and heavenly things. Locke supposes it was because those institutions led them not beyond this world, or into the possession and taste of their heavenly inheritance. It is probable that there is allusion to the Jewish manner of speaking, so common in the Scriptures, where this world is opposed to the kingdom of God, and where it is spoken of as transient and worthless compared with the future glory. The world is fading, unsatisfactory, temporary. In allusion to this common use of the word, the Jewish institutions are called the wordly rudiments. It is not that they were in themselves evil - for that is not true; it is not that they were adapted to foster a worldly spirit - for that is not true; it is not that they had their origin from this world - for that is not true; nor is it from the fact that they resembled the institutions of the pagan world - for that is as little true; but it is, that, like the things of the world, they were transient, temporary, and of little value. They were unsatisfactory in their nature, and were soon to pass away, and to give place to a better system - as the things of this world are soon to give place to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: when: Gal 3:19, Gal 3:24, Gal 3:25
in: Gal 4:9, Gal 4:25, Gal 4:31, Gal 2:4, Gal 3:23, Gal 5:1; Mat 11:28; Joh 8:31; Act 15:10; Rom 8:15
elements: or, rudiments, Gal 4:9; Col 2:8, Col 2:20; Heb 7:16
Geneva 1599
4:3 Even so we, when we were children, were in bondage under the (b) elements of the world:
(b) The Law is called elements, because by the Law God instructed his Church as it were by elements, and afterward poured out his Holy Spirit most plentifully in the time of the Gospel.
John Gill
4:3 Even so we,.... Jews, for of such the apostle is only speaking, and to whom he applies the above case of heirs in minority; it was to the Jews he had spoken of the law, as being a military guard, a prison, and a schoolmaster to them; and then having addressed the Gentiles, as being the children of God, baptized into Christ, one in him, interested in him, the spiritual seed of Abraham, and heirs of all the blessings of grace and glory; he returns to the Jews, and represents their estate and condition under the law by the above simile, which he here makes an application of:
when we were children; not in age, but in knowledge of divine, spiritual, and evangelical things; which must be understood not of every individual person among them, for there were some grown men, men of great faith, light, knowledge, and experience; but of the bulk and generality of the people of the Jews, and that also in comparison of the clear understanding of the saints under the Gospel dispensation. The Jews were like children, peevish, froward, and perverse, and often stood in need of correction and chastisement; and as children are pleased with pictures, shows, sights, and gaudy amusements, so they were taken with an external pompous form of worship, and which they had, and was suited to their infant state; and which infant state of the Jewish church commenced from the time of their coming up out of Egypt, and lasted until the times of the Messiah; see Hos 11:1.
Were in bondage under the elements of the world; by which are meant, not the four elements of fire, water, earth, and air; nor the angels, who by some are thought to preside over them; nor the sun and moon, according to whose revolutions the festivals of the Jews were regulated; but the several institutions of the Mosaic economy, which were to the Jews what an A B C, or an alphabet of letters, is to one that is beginning to learn; or what an accidence and grammar be to such who are learning any language, and which contain the rudiments of it; as the physical elements are the first principles of nature, and the general rules of speech and language are the rudiments thereof, so the Mosaic institutions were the elements, rudiments, or first principles of the Jewish religion, taught them by the law, as their schoolmaster, and by which they were used as children: these are called "elements", in allusion to the first principles of nature and learning; and the elements "of the world", because they lay in outward worldly and earthly things, as meats, drinks, divers washings, &c. and because that hereby God instructed the world, at least a part of it, the world of the Jews: or as the word may be rendered "beauty", or "elegancy", these were elegant elements, which in a most beautiful manner taught the people of the Jews the first principles of the doctrine of Christ: but nevertheless, whilst they were under the instructions and discipline of the law as a schoolmaster, "they were in bondage"; referring not to their bondage in Egypt, nor in the several captivities into which they were carried by their neighbours; nor to the bondage of sin and Satan, common to all men in a state of nature; but to the bondage which the law naturally gendered, led them to, induced upon them, and kept them in, through its sanctions and penalties; for, through fear of death, they were under a servile disposition, and were all their lifetime subject to bondage; they carried a yoke of bondage upon their necks, and were under a spirit of bondage unto fear; they were like children closely kept to school to learn their letters, say their lessons, and perform their tasks; and, if not, receive due correction, which kept them in continual fear and bondage.
John Wesley
4:3 So we - The church of God. When we were children - In our minority, under the legal dispensation. Were in bondage - In a kind of servile state. Under the elements of the world - Under the typical observances of the law, which were like the first elements of grammar, the A B C of children; and were of so gross a nature, as hardly to carry our thoughts beyond this world.
Robert Jamieson, A. R. Fausset and David Brown
4:3 we--the Jews primarily, and inclusively the Gentiles also. For the "we" in Gal 4:5 plainly refers to both Jew and Gentile believers. The Jews in their bondage to the law of Moses, as the representative people of the world, include all mankind virtually amenable to God's law (Rom 2:14-15; compare Note, see on Gal 3:13; Gal 3:23). Even the Gentiles were under "bondage," and in a state of discipline suitable to nonage, till Christ came as the Emancipator.
were in bondage--as "servants" (Gal 4:1).
under the elements--or "rudiments"; rudimentary religion teaching of a non-Christian character: the elementary lessons of outward things (literally, "of the [outward] world"); such as the legal ordinances mentioned, Gal 4:10 (Col 2:8, Col 2:20). Our childhood's lessons [CONYBEARE and HOWSON]. Literally, The letters of the alphabet (Heb 5:12).
4:44:4: Այլ իբրեւ եկն լրումն ժամանակին, առաքեաց Աստուած զՈրդին իւր՝ որ եղեւ ՚ի կնոջէ, եւ եմուտ ընդ օրինօք[4235]. [4235] Ոմանք. Լրումն ժամանակի... զորդի իւր։
4 Իսկ երբ ժամանակը իր լրումին հասաւ, Աստուած ուղարկեց իր Որդուն, որը ծնուեց կնոջից եւ մտաւ օրէնքի տակ՝
4 Բայց երբ ժամանակը լեցուեցաւ, Աստուած իր Որդին ղրկեց, որ կնոջմէ եղաւ ու օրէնքի տակ մտաւ.
Այլ իբրեւ եկն լրումն ժամանակին, առաքեաց Աստուած զՈրդին իւր որ եղեւ ի կնոջէ, եւ եմուտ ընդ օրինօք:

4:4: Այլ իբրեւ եկն լրումն ժամանակին, առաքեաց Աստուած զՈրդին իւր՝ որ եղեւ ՚ի կնոջէ, եւ եմուտ ընդ օրինօք[4235].
[4235] Ոմանք. Լրումն ժամանակի... զորդի իւր։
4 Իսկ երբ ժամանակը իր լրումին հասաւ, Աստուած ուղարկեց իր Որդուն, որը ծնուեց կնոջից եւ մտաւ օրէնքի տակ՝
4 Բայց երբ ժամանակը լեցուեցաւ, Աստուած իր Որդին ղրկեց, որ կնոջմէ եղաւ ու օրէնքի տակ մտաւ.
zohrab-1805▾ eastern-1994▾ western am▾
4:44: но когда пришла полнота времени, Бог послал Сына Своего (Единородного), Который родился от жены, подчинился закону,
4:4  ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον,
4:4. ὅτε (which-also) δὲ (moreover) ἦλθεν (it-had-came,"τὸ (the-one) πλήρωμα (an-en-filling-to) τοῦ (of-the-one) χρόνου, (of-an-interim,"ἐξαπέστειλεν (it-set-off-out,"ὁ (the-one) θεὸς (a-Deity,"τὸν (to-the-one) υἱὸν (to-a-Son) αὐτοῦ, (of-it," γενόμενον ( to-having-had-became ) ἐκ (out) γυναικός, (of-a-woman) γενόμενον ( to-having-had-became ) ὑπὸ (under) νόμον, (of-a-parcelee,"
4:4. at ubi venit plenitudo temporis misit Deus Filium suum factum ex muliere factum sub legeBut when the fulness of the time was come, God sent his Son, made of a woman, made under the law:
4. but when the fulness of the time came, God sent forth his Son, born of a woman, born under the law,
4:4. But when the fullness of time arrived, God sent his Son, formed from a woman, formed under the law,
4:4. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law:

4: но когда пришла полнота времени, Бог послал Сына Своего (Единородного), Который родился от жены, подчинился закону,
4:4  ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον,
4:4. at ubi venit plenitudo temporis misit Deus Filium suum factum ex muliere factum sub lege
But when the fulness of the time was come, God sent his Son, made of a woman, made under the law:
4:4. But when the fullness of time arrived, God sent his Son, formed from a woman, formed under the law,
4:4. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:4: When the fullness of the time was come - The time which God in his infinite wisdom counted best; in which all his counsels were filled up; and the time which his Spirit, by the prophets, had specified; and the time to which he intended the Mosaic institutions should extend, and beyond which they should be of no avail.
God sent forth his Son - Him who came immediately from God himself, made of a woman, according to the promise, Gen 3:15; produced by the power of God in the womb of the Virgin Mary without any intervention of man; hence he was called the Son of God. See Luke, Luk 1:35, and the note there.
Made under the law - In subjection to it, that in him all its designs might be fulfilled, and by his death the whole might be abolished; the law dying when the Son of God expired upon the cross.
Albert Barnes: Notes on the Bible - 1834
4:4: But when the fulness of the time was come - The full time appointed by the Father; the completion (filling up, πλήρωμα plē rō ma,) of the designated period for the coming of the Messiah; see the Isa 49:7-8 notes; Co2 6:2 note. The sense is, that the time which had been predicted, and when it was proper that he should come, was complete. The exact period had arrived when all things were ready for his coming. It is often asked why he did not come sooner, and why mankind did not have the benefit of his incarnation and atonement immediately after the fall? Why were four thousand dark and gloomy years allowed to roll on, and the world suffered to sink deeper and deeper in ignorance and sin? To these questions perhaps no answer entirely satisfactory can be given. God undoubtedly saw reasons which we cannot; see, and reasons which we shall approve if they are disclosed to us.
It may be observed, however, that this delay of redemption was in entire accordance with the whole system of divine arrangements, and with all the divine interpositions in favor of men. People are suffered long to pine in want, to suffer from disease, to encounter the evils of ignorance, before interposition is granted. On all the subjects connected with human comfort and improvement, the same questions may be asked as on the subject of redemption. Why was the invention of the art of printing so long delayed, and people suffered to remain in ignorance? Why was the discovery of vaccination delayed so long, and millions suffered to die who might have been saved? Why was not the bark of Peru sooner known, and why did so many millions die who might have been saved by its use? So of most of the medicines, and of the arts and inventions that go to ward off disease, and to promote the intelligence, the comfort, and the salvation of man. In respect to all of these, it may be true that they are made known at the very best time, the time that will on the whole most advance the welfare of the race. And so of the incarnation and work of the Saviour. It was seen by God to be the best time, the time when on the whole the race would be most benefited by his coming. Even with our limited and imperfect vision, we can see the following things in regard to its being the most fit and proper time.
(1) it was just the time when all the prophecies centerd in him, and when there could be no doubt about their fulfillment. It was important that such an event should be predicted in order that there might be full evidence that he came from heaven; and yet in order that prophecy may be seen to have been uttered by God, it must be so far before the event as to make it impossible to have been the result of mere human conjecture.
(2) it was proper that the world should be brought to see its need of a Saviour, and that a fair and satisfactory opportunity should be given to men to try all other schemes of salvation that they might be prepared to welcome this. This had been done. Four thousand years were sufficient to show to man his own powers, and to give him an opportunity to devise some scheme of salvation. The opportunity had been furnished under every circumstance that could be deemed favorable. The most profound and splendid talent of the world had been brought to bear on it, especially in Greece and Rome; and ample Opportunity had been given to make a fair trial of the various systems of religion devised on national happiness and individual welfare; their power to meet and arrest crime; to purify the heart; to promote public morals, and to support man in his trials; their power to conduct him to the true God, and to give him a wellfounded hope of immortality. All had failed; and then it was a proper time for the Son of God to come and to Rev_eal a better system.
(3) it was a time when the world was at peace. The temple of Janus, closed only in times of peace, was then shut, though it had been but once closed before during the Roman history. What an appropriate time for the "Prince of Peace" to come! The world was, to a great extent, under the Roman sceptre. Communications between different parts of the world were then more rapid and secure than they had been at any former period, and the gospel could be more easily propagated. Further, the Jews were scattered in almost all lands, acquainted with the promises, looking for the Messiah, furnishing facilities to their own countrymen the apostles to preach the gospel in numerous synagogues, and qualified, if they embraced the Messiah, to become most zealous and devoted missionaries. The same language, the Greek, was, moreover, after the time of Alexander the Great, the common language of no small part of the world, or at least was spoken and understood among a considerable portion of the nations of the earth. At no period before had there been so extensive a use of the same language.
(4) it was a proper period to make the new system known. It accorded with the benevolence of God, that it should be delayed no longer than that the world should be in a suitable state for receiving the Redeemer. When that period, therefore, had arrived, God did not delay, but sent his Son on the great work of the world's redemption.
God sent forth his Son - This implies that the Son of God had an existence before his incarnation; see Joh 16:28. The Saviour is often represented as sent into the world, and as coming forth from God.
Made of a woman - In human nature; born of a woman, This also implies that he had another nature than that which was derived from the woman. On the supposition that he was a mere man, how unmeaning would this assertion be! How natural to ask, in what other way could he appear than to be born of a woman? Why was he particularly designated as coming into the world in this manner? How strange would it sound if it were said, "In the sixteenth century came Faustus Socinus preaching Unitarianism, made of a woman!" or, "In the eighteenth century came Dr. Joseph Priestley, born of a woman, preaching the doctrines of Socinus!" How else could they appear? would be the natural inquiry. What was there special in their birth and origin that rendered such language necessary? The language implies that there were other ways in which the Saviour might have come; that there was something special in the fact that he was born of a woman; and that there was some special reason why that fact should be made prominently a matter of record. The promise was Gen 3:15 that the Messiah should be the "seed" or the descendant of woman; and Paul probably here alludes to the fulfillment of that promise.
Made under the law - As one of the human race, partaking of human nature, he was subject to the Law of God. As a man he was hound by its requirements, and subject to its control. He took his place under the Law that he might accomplish an important purpose for those who were under it. He made himself subject to it that he might become one of them, and secure their redemption.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: the fulness: Gen 49:10; Dan 9:24-26; Mal 3:1; Mar 1:15; Act 1:7; Eph 1:10; Heb 9:10
God: Isa 48:16; Zac 2:8-11; Joh 3:16, Joh 6:38, Joh 8:42, Joh 10:36; Jo1 4:9, Jo1 4:10, Jo1 4:14
made: Isa 9:6, Isa 9:7; Mic 5:2; Zac 6:12; Luk 2:10, Luk 2:11; Joh 1:14; Rom 1:3, Rom 9:5; Phi 2:6-8; Ti1 3:16; Heb 2:14, Heb 10:5-7; Jo1 4:2
of a: Gen 3:15; Isa 7:14; Jer 31:22; Mic 5:3; Mat 1:23; Luk 1:31, Luk 1:35, Luk 2:7
made under: Mat 3:15, Mat 5:17; Luk 2:21-27; Rom 15:8; Col 2:14
Geneva 1599
4:4 (2) But when the (c) fulness of the time was come, God sent forth his Son, made of a (d) woman, made under the law,
(2) He utters and declares many things at once, that is, that this tutorship was ended at his time, in order that curious men may stop asking why the schoolmastership lasted so long. And moreover, that we are not sons by nature, but by adoption, and that in the Son of God, who therefore took upon him our flesh, that we might be made his brethren.
(c) The time is said to be full when all parts of it are past and ended, and therefore Christ could not have come either sooner or later.
(d) He calls Mary a woman in respect of the sex, and not as the word is used in a contrary sense to a virgin, for she remained a virgin still.
John Gill
4:4 But when the fulness of time was come,.... The time agreed and fixed upon between God and his Son from all eternity, in the council and covenant of peace, when the Son of God should assume human nature; which time was diligently searched into by the prophets, was revealed unto them, and predicted by them; as more generally that it should be before the civil government ceased from Judah, and before the destruction of the second temple; and more particularly by Daniel in his prophecy of the "seventy weeks", towards and about the close of which there was a general expectation among the Jews of the Messiah's coming; and was the fulness of time here referred to, and what is sometimes called the dispensation of the fulness of time, the end of the Mosaic dispensation and Jewish church state, the last days of that state, and the end of the Jewish world, as to their ecclesiastical and civil polity. The Jews themselves own that the time of the Messiah's coming is fixed, and that at that time he shall come, whether they are worthy or not, for so it is asserted in their Talmud (d);
"says R. Jochanan, the son of David does not come, but in an age which is all worthy, or all wicked; in a generation which is all worthy, as it is written, Is 60:21 in a generation that is all wicked, as it is written, Is 66:5 and it is written, "for my name's sake will I do it"; says R. Alexander, R. Joshua ben Levi objects what is written, Is 60:22 "in its time"; and it is written, "I will hasten it"; if they are worthy I will hasten it, if they are not worthy it shall be "in its time".''
And accordingly a more modern writer of theirs says (e),
"our redemption upon all accounts shall be, "in its time", whether worthy or, wicked; but if worthy its time will be hastened;''
Tit must be owned they do not always say so: this phrase, "the fulness of time", is an Hebraism, and is the same with , in Ezek 5:2 which the Septuagint render , "the fulness of days", and we, "when the days were fulfilled", when the time was up; and the same sense it has here, and it is also the same with "the appointed time", Hab 2:3 and answers to , "the time appointed of the Father", Gal 4:2.
God sent forth his Son; God not absolutely and essentially, but personally and relatively considered, is here meant, namely, God the Father, as appears from the relation the person sent stands in to him, "his Son"; not by creation, as angels, Adam, and all men are the sons of God; nor by adoption, as saints are; or by office, as magistrates be; or on account of his incarnation or resurrection from the dead, for he was the Son of God before either; but by divine generation, being the only begotten of the Father, of his divine nature and essence, equal to him, and one with him: and who was "sent" by him, not out of disrespect to him, but love to us; nor without his consent or against his will, he readily and heartily agreeing to it; nor does it imply any local motion or change of place, but only designs the assumption of human nature; nor does it suppose any superiority and inferiority, for though Christ, as man, and in his office capacity, as Mediator, is inferior to the Father, yet not as to his divine nature, or as the Son of God; but it suggests, that he existed before he was sent, and that as a person, and as a distinct person from the Father, otherwise he could not with any propriety be said to be sent by him; and also that there was an entire harmony and agreement between them in this matter, the Father agreed to send his Son, and the Son agreed to be sent; and that as to his taking upon him the office of Mediator, and his assumption of human nature in order to obtain eternal redemption: all this was not of himself, but done in concert with his Father, from whom as Mediator he had his mission and commission;
made of a woman; "made", not created as Adam was; nor begotten by man, as men in common are; nor is he said to be born, though he truly was, but "made"; which word the Holy Ghost chooses, to express the mighty power of God, in his mysterious incarnation, wonderful conception, and birth; though some copies read, "born of a woman"; and so the Arabic and Ethiopic version: "of a woman"; whose seed he was from the beginning said to be; of a woman, without a man; of a woman, a virgin, as was foretold; and not only made and formed in her, but of her, of her flesh and blood, of which he took part; and which denotes the low estate and great humiliation of Christ, and shows that as sin came into the world by the woman, the Saviour from sin came also the same way:
made under the law; under the civil and judicial law as a Jew, to which he was subject, paying tribute to the collectors of it; and which was necessary; that it might appear he sprung from that nation, to whom he was promised; and that he came before the civil government of that people was at an end; and to teach us subjection to the civil magistrate: and as a son of Abraham he was made under the ceremonial law, was circumcised the eighth day, kept the several feasts of tabernacles, passover, &c. and which was proper, since he was the principal end of it, in whom it centres, and for whose sake it was made; and that he might completely fulfil it, and by so doing put a period to it: and he was made under the moral law, both as a man and the surety of his people, and was subject to all the precepts of it, and bore the penalty of it, death, in their room and stead, and thereby fulfilled it, and delivered them from its curse and condemnation. So the Targumist (f), joins the incarnation of the Messiah and his subjection to the law together, as the apostle here does;
"the prophet saith to the house of David, because a child is born unto us, and a son is given to us, , "and he hath took upon him the law to keep it, and his name shall be called", &c.''
(d) T. Bab. Sanhedrin, fol. 98. 1. Vid. Jarchi & Kinachi in Isa. lx. 22. (e) Kimchi in Psal. cviii. 4. (f) In Isa. ix. 6.
John Wesley
4:4 But when the fulness of the time - Appointed by the Father, Gal 4:2. Was come, God sent forth - From his own bosom. His Son, miraculously made of the substance of a woman - A virgin, without the concurrence of a man. Made under the law - Both under the precept, and under the curse, of it.
Robert Jamieson, A. R. Fausset and David Brown
4:4 the fulness of the time--namely, "the time appointed by the Father" (Gal 4:2). Compare Note, see on Eph 1:10; Lk 1:57; Acts 2:1; Ezek 5:2. "The Church has its own ages" [BENGEL]. God does nothing prematurely, but, foreseeing the end from the beginning, waits till all is ripe for the execution of His purpose. Had Christ come directly after the fall, the enormity and deadly fruits of sin would not have been realized fully by man, so as to feel his desperate state and need of a Saviour. Sin was fully developed. Man's inability to save himself by obedience to the law, whether that of Moses, or that of conscience, was completely manifested; all the prophecies of various ages found their common center in this particular time: and Providence, by various arrangements in the social and political, as well as the moral world, had fully prepared the way for the coming Redeemer. God often permits physical evil long before he teaches the remedy. The smallpox had for long committed its ravages before inoculation, and then vaccination, was discovered. It was essential to the honor of God's law to permit evil long before He revealed the full remedy. Compare "the set time" (Ps 102:13).
was come--Greek, "came."
sent forth--Greek, "sent forth out of heaven from Himself" [ALFORD and BENGEL]. The same verb is used of the Father's sending forth the Spirit (Gal 4:6). So in Acts 7:12. Compare with this verse, Jn 8:42; Is 48:16.
his--emphatical. "His own Son." Not by adoption, as we are (Gal 4:5): nor merely His Son by the anointing of the Spirit which God sends into the heart (Gal 4:6; Jn 1:18).
made of a woman--"made" is used as in 1Cor 15:45, "The first man, Adam, was made a living soul," Greek, "made to be (born) of a woman." The expression implies a special interposition of God in His birth as man, namely, causing Him to be conceived by the Holy Ghost. So ESTIUS.
made under the law--"made to be under the law." Not merely as GROTIUS and ALFORD explain, "Born subject to the law as a Jew." But "made" by His Father's appointment, and His own free will, "subject to the law," to keep it all, ceremonial and moral, perfectly for us, as the Representative Man, and to suffer and exhaust the full penalty of our whole race's violation of it. This constitutes the significance of His circumcision, His being presented in the temple (Lk 2:21-22, Lk 2:27; compare Mt 5:17), and His baptism by John, when He said (Mt 3:15), "Thus it becometh us to fulfil all righteousness."
4:54:5: զի զնոսա որ ընդ օրինօքն իցեն, գնեսցէ՛. զի մեք զորդեգրութի՛ւն ընկալցուք[4236]։ [4236] Ոմանք. Զի զորս ընդ օրի՛՛... եւ զի մեք։
5 փրկելու համար նրանց, որ օրէնքի տակ էին, որպէսզի մենք որդեգրութիւն ընդունենք:
5 Որպէս զի օրէնքի տակ եղողները փրկէ եւ որպէս զի մենք որդեգրութիւնը ընդունինք։
զի զնոսա որ ընդ օրինօքն իցեն` գնեսցէ, զի մեք զորդեգրութիւն ընկալցուք:

4:5: զի զնոսա որ ընդ օրինօքն իցեն, գնեսցէ՛. զի մեք զորդեգրութի՛ւն ընկալցուք[4236]։
[4236] Ոմանք. Զի զորս ընդ օրի՛՛... եւ զի մեք։
5 փրկելու համար նրանց, որ օրէնքի տակ էին, որպէսզի մենք որդեգրութիւն ընդունենք:
5 Որպէս զի օրէնքի տակ եղողները փրկէ եւ որպէս զի մենք որդեգրութիւնը ընդունինք։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: чтобы искупить подзаконных, дабы нам получить усыновление.
4:5  ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν.
4:5. ἵνα (so) τοὺς (to-the-ones) ὑπὸ (under) νόμον (to-a-parcelee) ἐξαγοράσῃ, (it-might-have-out-gathered-to,"ἵνα (so) τὴν (to-the-one) υἱοθεσίαν (to-a-son-placing-unto) ἀπολάβωμεν. (we-might-have-had-taken-off)
4:5. ut eos qui sub lege erant redimeret ut adoptionem filiorum reciperemusThat he might redeem them who were under the law: that we might receive the adoption of sons.
5. that he might redeem them which were under the law, that we might receive the adoption of sons.
4:5. so that he might redeem those who were under the law, in order that we might receive the adoption of sons.
4:5. To redeem them that were under the law, that we might receive the adoption of sons.
To redeem them that were under the law, that we might receive the adoption of sons:

5: чтобы искупить подзаконных, дабы нам получить усыновление.
4:5  ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν.
4:5. ut eos qui sub lege erant redimeret ut adoptionem filiorum reciperemus
That he might redeem them who were under the law: that we might receive the adoption of sons.
4:5. so that he might redeem those who were under the law, in order that we might receive the adoption of sons.
4:5. To redeem them that were under the law, that we might receive the adoption of sons.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:5: To redeem them - Εξαγορασῃ· To pay down a price for them, and thus buy them off from the necessity of observing circumcision, offering brute sacrifices, performing different ablutions, etc., etc.
That we might receive the adoption of sons - Which adoption we could not obtain by the law; for it is the Gospel only that puts us among the children, and gives us a place in the heavenly family. On the nature of adoption see the notes on Rom 8:15.
Albert Barnes: Notes on the Bible - 1834
4:5: To redeem them - By his death as an atoning sacrifice; see the note at Gal 3:13.
Them that were under the law - Sinners, who had violated the Law, and who were exposed to its dread penalty.
That we might receive the adoption of sons - Be adopted as the sons or the children of God; see Joh 1:12, note; Rom 8:15, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: redeem: Gal 4:21, Gal 3:13; Mat 20:28; Luk 1:68; Act 20:28; Eph 1:7, Eph 5:2; Col 1:13-20; Tit 2:14; Heb 1:3, Heb 9:12, Heb 9:15; Pe1 1:18-20, Pe1 3:18; Rev 5:9, Rev 14:3
that we: Gal 4:7, Gal 3:26; Joh 1:12; Rom 8:19, Rom 8:23, Rom 9:4; Eph 1:5
Geneva 1599
4:5 To redeem them that were under the law, that we might receive the (e) adoption of sons.
(e) The adoption of the sons of God is from everlasting, but is revealed and shown in the time appointed for it.
John Gill
4:5 To redeem them that were under the law,.... By whom are meant chiefly the Jews, who are elsewhere represented as in and under the law, in distinction from the Gentiles who were without it; see Rom 2:12 the Gentiles indeed, though they were not under the law of Moses, yet were not without law to God, they were under the law of nature. The law was given to Adam as a covenant of works, and not to him as a single person, but as a federal head to all his posterity; hence he sinning, and they in him, they all came under its sentence of condemnation and death, God's elect not excepted, and who are the persons said to be redeemed; for Christ was not sent to redeem all that were under the law; for as all mankind were included in it as a covenant of works made with Adam, and all are transgressors of it, the whole world is pronounced guilty before God by it, and liable to the curse of it; but not all mankind, only some out of every kindred, tongue, people, and nation, are redeemed by Christ, even all the elect, whether among Jews or Gentiles. The chosen among the Jews seem to be here principally designed; the redemption of them, which is the end of Christ's being sent, intends not only a deliverance of them from sin and Satan, and the world, to whom they were in bondage, but from the law under which they were; from the bondage of the ceremonial, and from the curse and condemnation of the moral law:
that we might receive the adoption of children; by which may be meant, both the grace, blessing, and privilege of adoption, and the inheritance adopted to; both are received, and that in consequence of redemption by Christ; and such as receive the one will also receive the other. Adoption, as a blessing of grace, exists before it is received; nor does the reception of it add anything to the thing itself; it was in God's designation from all eternity, who predestinated his chosen ones unto it by Christ, according to the good pleasure of his will; it was provided, laid up, and secured for them in the everlasting covenant; and is part of that grace given them in Christ before the world began; but sin intervening, whereby the law was broken, obstacles were thrown in the way of God's elect receiving and enjoying this privilege in their own persons; wherefore Christ was sent to redeem them from sin and the law, and by so doing remove these obstructions, that so they might receive this privilege in a way consistent with the righteousness and holiness of God, as well as with his grace and goodness: receiving of it shows it to be a gift, a free grace gift, and not owing to any merit of the creature; faith is the hand which receives it, as it does all other blessings, as Christ himself, grace out of his fulness, righteousness, pardon, &c. and has no more causal influence on this than on any of these; faith does not make any the sons of God, or put them among the children; but receives the power, the authority, the privilege from God through Christ, under the witnessings of the spirit of adoption; whereby they become such, and have a right to the heavenly inheritance, which they shall hereafter enjoy.
John Wesley
4:5 To redeem those under the law - From the curse of it, and from that low, servile state. That we - Jews who believe. Might receive the adoption - All the privileges of adult sons.
Robert Jamieson, A. R. Fausset and David Brown
4:5 To--Greek, "That He might redeem."
them . . . under the law--primarily the Jews: but as these were the representative people of the world, the Gentiles, too, are included in the redemption (Gal 3:13).
receive--The Greek implies the suitableness of the thing as long ago predestined by God. "Receive as something destined or due" (Lk 23:41; 2Jn 1:8). Herein God makes of sons of men sons of God, inasmuch as God made of the Son of God the Son of man [AUGUSTINE on Psalm 52].
4:64:6: Եւ զի էք դուք որդիք, առաքեաց Աստուած զՀոգի Որդւոյն իւրոյ ՚ի սիրտս մեր, որ աղաղակէ աբբա՛, Հա՛յր[4237]։ [4237] Ոմանք. ԶՈգի Որդւոյ ՚ի սիրտս մեր, որով աղաղակէ. կամ՝ որ աղաղակեմք աբբա՛։
6 Եւ որովհետեւ դուք որդիներ էք, Աստուած մեր սրտերի մէջ ուղարկեց իր Որդու Հոգին, որ աղաղակում է՝ Աբբա, Հայր:
6 Որովհետեւ դուք որդիներ էք, Աստուած իր Որդիին Հոգին ձեր* սրտերուն մէջ ղրկեց, որ կ’աղաղակէ «Աբբա՛ Հայր»։
Եւ զի էք դուք որդիք, առաքեաց Աստուած զՀոգի Որդւոյն իւրոյ ի սիրտս [11]մեր` որ աղաղակէ Աբբա, Հայր:

4:6: Եւ զի էք դուք որդիք, առաքեաց Աստուած զՀոգի Որդւոյն իւրոյ ՚ի սիրտս մեր, որ աղաղակէ աբբա՛, Հա՛յր[4237]։
[4237] Ոմանք. ԶՈգի Որդւոյ ՚ի սիրտս մեր, որով աղաղակէ. կամ՝ որ աղաղակեմք աբբա՛։
6 Եւ որովհետեւ դուք որդիներ էք, Աստուած մեր սրտերի մէջ ուղարկեց իր Որդու Հոգին, որ աղաղակում է՝ Աբբա, Հայր:
6 Որովհետեւ դուք որդիներ էք, Աստուած իր Որդիին Հոգին ձեր* սրտերուն մէջ ղրկեց, որ կ’աղաղակէ «Աբբա՛ Հայր»։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: А как вы--сыны, то Бог послал в сердца ваши Духа Сына Своего, вопиющего: 'Авва, Отче!'
4:6  ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον, αββα ὁ πατήρ.
4:6. Ὅτι (To-which-a-one) δέ (moreover) ἐστε (ye-be) υἱοί, (sons,"ἐξαπέστειλεν (it-set-off-out,"ὁ (the-one) θεὸς (a-Deity,"τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τοῦ (of-the-one) υἱοῦ (of-a-Son) αὐτοῦ (of-it) εἰς (into) τὰς (to-the-ones) καρδίας (to-hearts) ἡμῶν, (of-us,"κρᾶζον (to-clamoring,"Ἀββά (Abba) ὁ (the-one) πατήρ. (a-Father)
4:6. quoniam autem estis filii misit Deus Spiritum Filii sui in corda nostra clamantem Abba PaterAnd because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father.
6. And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father.
4:6. Therefore, because you are sons, God has sent the Spirit of his Son into your hearts, crying out: “Abba, Father.”
4:6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father:

6: А как вы--сыны, то Бог послал в сердца ваши Духа Сына Своего, вопиющего: 'Авва, Отче!'
4:6  ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον, αββα ὁ πατήρ.
4:6. quoniam autem estis filii misit Deus Spiritum Filii sui in corda nostra clamantem Abba Pater
And because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father.
4:6. Therefore, because you are sons, God has sent the Spirit of his Son into your hearts, crying out: “Abba, Father.”
4:6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Ап. указывает на собственный опыт Галатов, который говорит им, что они тоже стали в сыновния отношения к Богу. - А как вы сыны - точнее: "а что вы сыны" (oti de este uioi). Ап. хочет сказать, что главное - это сыновство Богу. Что такое сыновство Галаты уже имеют, это видно из того, что Бог послал в сердца Галатов Духа Сына Своего, т. е. Святаго Духа, Которого обещал послать Господь Иисус Христос Своим Апостолам (Ин XIV:16), Который поэтому мыслится как Ему принадлежащий. Ап. имеет здесь в виду и сошествие Духа Св. в день первой христианской пятидесятницы (Деян II) и последующее раздаяние Духа верующим каждому в отдельности (1Кор.II:12; Деян X:47). - Вопиющого. Дух Св. вопиет к Богу через человека, но самое настроение, в каком взывает человек к Богу, создано Св. Духом, почему вопиет, по Апостолу, Сам Дух. - Abba - арамейское слово, обозначающее отца, происшедшее от евр. "ав". Ап. употребляет его как такое, какое употребляли в своих молитвах христиане из Иудеев и Сирийцев. - Отче - o pathr греч. обозначение отца. Так обращались к Богу христиане из язычников: греки или огреченные, каковы были в большинстве своем и Галаты. - Посему ты... Ап. обращается к христианам из язычников, которых иудаисты доселе еще признавали неправильно присвоившими себе звание сынов Божиих. Таковыми они, по Апостолу, сделались по воле Самого Бога, а не узурпаторски присвоили себе это звание. Но могли ли они в прежнем своем, дохристианском, состоянии быть называемы рабами? Раз они не были "сынами", что несомненно, - то, очевидно, были "рабами": у Апостола имеется только дилемма - или раб, или сын.
Adam Clarke: Commentary on the Bible - 1831
4:6: And because ye are sons - By faith in Christ Jesus, being redeemed both from the bondage and curse of the law; God - the Father, called generally the first person of the glorious Trinity, hath sent forth the Spirit - the Holy Ghost, the second person of that Trinity, of his Son - Jesus Christ, the third person of the Trinity - crying, Abba, Father! from the fullest and most satisfactory evidence that God, the Father, Son, and Spirit, had become their portion. For the explanation of the phrase, and why the Greek and Syriac terms are joined together here, see the notes on Mar 14:36, and on Rom 8:15 (note).
Albert Barnes: Notes on the Bible - 1834
4:6: And because ye are sons - As a consequence of your being adopted into the family of God, and being regarded as his sons. It follows as a part of his purpose of adoption that his children shall have the spirit of the Lord Jesus.
The Spirit of his Son - The spirit of the Lord Jesus; the spirit which animated him, or which he evinced. The idea is, that as the Lord Jesus was enabled to approach God with the language of endearment and love, so they would be. He, being the true and exalted Son of God, had the spirit appropriate to such a relation; they being adopted, and made like him, have the same spirit. The "spirit" here referred to does not mean, as I suppose: the Holy Spirit as such; nor the miraculous endowments of the Holy Spirit, but the spirit which made them like the Lord Jesus; the spirit by which they were enabled to approach God as his children, and use the Rev_erent, and tender, and affectionate language of a child addressing a father. It is that language used by Christians when they have evidence of adoption; the expression of the warm, and elevated, and glowing emotions which they have when they can approach God as their God, and address him as their Father.
Crying - That is, the spirit thus cries, Πνεῦμα Pneuma - κράζον krazon). Compare the notes, Rom 8:26-27. In Rom 8:15 it is, "wherewith we cry."
Abba, Father - See the note at Rom 8:15. It is said in the Babylonian Gemara, a Jewish work, that it was not permitted slaves to use the title of Abba in addressing the master of the family to which they belonged. If so, then the language which Christians are here represented as using is the language of freemen, and denotes that they are not under the servitude of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: God: Luk 11:13; Joh 7:39, Joh 14:16; Rom 5:5, Rom 8:15-17; Co2 1:22; Eph 1:13, Eph 4:30
the Spirit: Joh 3:34, Joh 15:26, Joh 16:7; Rom 5:5, Rom 8:9, Rom 8:15; Co1 15:45; Phi 1:19; Pe1 1:11; Rev 19:10
crying: Isa 44:3-5; Jer 3:4, Jer 3:19; Mat 6:6-9; Luk 11:2; Rom 8:26, Rom 8:27; Eph 2:18; Eph 6:18; Heb 4:14-16; Jde 1:20
Geneva 1599
4:6 (3) And because ye are sons, God hath (f) sent forth the (g) Spirit of his Son into your hearts, crying, Abba, Father.
(3) He shows that we are free and set at liberty in such a way that in the meantime we must be governed by the Spirit of Christ, who while reigning in our hearts, may teach us the true service of the Father. But this is not to serve, but rather to enjoy true liberty, as it is fitting for sons and heirs.
(f) By that which follows he gathers that which went before: for if we have his Spirit, we are his sons, and if we are his sons, then we are free.
(g) The Holy Spirit, who is both of the Father, and of the Son. But there is a special reason why he is called the Spirit of the Son, that is, because the Holy Spirit seals up our adoption in Christ, and gives us a full assurance of it.
John Gill
4:6 And because ye are sons,.... That is of God, so some copies read; and the Ethiopic version, "inasmuch as ye are his sons"; not in so high a sense as Christ is the Son of God; nor in so low a sense as all men are his offspring; nor in such sense as magistrates are the children of the most High; nor merely on account of a profession of religion, as the "sons of God" was a phrase very early used of the worshippers of the true God; but by virtue of adoption, and which is not owing to the merits of men, who are by nature children of wrath, but to the free rich sovereign grace of God. It is a privilege and blessing of grace in which all the three persons are concerned. The Father has predestinated to it, and in the covenant has provided and laid it up; he set up his Son as the pattern to which these sons should be conformed, and proposed the glory of his own grace, as the end; by virtue of which act of grace they were considered as the children of God, as early as the gift of them to Christ; and so by him when he partook of their flesh and blood, and died to gather them together who were scattered abroad; see Heb 2:13. The Son of God has also an hand in this affair; for through his espousing their persons, they become the sons and daughters of the Lord God Almighty; and through his assumption of their nature they become his brethren, and so to be in the relation of sons to God; through his redemption they receive the adoption of children, and at his hands the privilege, the power itself, to become such. The Spirit of God not only regenerates them, which is an evidence of their sonship, but as a spirit of adoption manifests it to them, works faith in them to receive it, and frequently witnesses to the truth of it; all which show how any come and are known to be the sons of God. This is a privilege that exceeds all others; it is more to be a son than to be a saint; angels are saints, but not sons, they are servants; it is more to be a child of God, than to be redeemed, pardoned, and justified; it is great grace to redeem from slavery, to pardon criminals, and justify the ungodly; but it is another and an higher act of grace to make them sons; and which makes them infinitely more honourable, than to be the sons and daughters of the greatest potentate upon earth; yea, gives them an honour which Adam had not in innocence, nor the angels in heaven, who though sons by creation, yet not by adoption. The consequence, and so the evidence of it, follows,
God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father. The Syriac and Arabic versions read, "our Father"; all the three divine persons here appear, as having a concern in this business, as before observed; here are God and his Son, and the Spirit of his Son, said to be sent; by whom is designed not any work of his upon the heart, nor any of his gifts and graces; but he himself in person, even the same Spirit of God that moved upon the face of the waters at the creation of the world, and moved holy men of God to write the Scriptures; who formed and filled the human nature of Christ, and descended on him as a dove; and by whom Christ and his apostles wrought their miracles; and who is called the Spirit of his Son; as he is frequently by the Jews (g), , "the Spirit of the King Messiah"; and sometimes (h) , "the Spirit of his word", the essential word of God; because he proceeds from him as from the Father, and because he dwells in him, in an eminent manner, as Mediator, and is sent by virtue of his mediation and intercession; and he is the rather mentioned under this character, because adoption proceeds upon the natural sonship of Christ, and is what is the peculiar office of the Spirit to testify. When he is said to be "sent", it does not suppose any local motion or change of place in him, who is a spirit infinite, immense, and omnipresent; nor any inferiority to the Father that sends him, or to the Son whose Spirit he is; for he is one God with the Father and Son, and with the Father is the sender of Christ, Is 48:16, but it regards his peculiar office in this affair of adoption, by agreement of all the three persons; the Father predestinated to it, the Son redeems, that it might be received, and the Spirit is sent to discover, apply, and bear witness to it; which is a wondrous instance of the grace of God. The place where he is sent is "into" the "heart": where he is as a principle of spiritual life, and which he furnishes and supplies with all grace; where he dwells as in his temple, and is the evidence of God's dwelling there, and also of interest in Christ; is there as a pledge and an earnest of future glory; and the whole is a surprising instance of condescending grace. The work he does there is various, and consists of divers parts; as convincing of sin, and righteousness, working faith, and acting the part of a comforter; but what is here referred to, is the discharge of his office as a spirit of adoption, "crying Abba, Father". The word Abba is an Hebrew, or rather a Syriac or Chaldee word, signifying "father"; and which is added for explanation sake; and its repetition may denote the vehemency of filial affection, the strength of faith and confidence as to interest in the relation; and being expressed both in Hebrew and Greek, may show that God is the Father both of Jews and Gentiles, and that there is but one Father of all; and if it might not be thought too curious an observation, it may be remarked that the word "Abba", read backwards or forwards, is the same pronunciation, and may teach us that God is the Father of his people in adversity as well as in prosperity. The act of "crying", though it is here ascribed to the Spirit, yet is not properly his, but the believers; and is attributed to him because he excites, encourages, and assists them as a spirit of adoption to call God their Father; and may be understood both of the secret internal crying of the soul, or exercise of faith on God as its Father, and of an open outward invocation of him as such, with much confidence, freedom, and boldness.
(g) Bereshit Rabba, fol. 2. 4. & 6. 3. Vajikra Rabba, fol. 156. 4. See Gill on Rom 8:9. (h) Targum in 2 Chron. ii. 6.
John Wesley
4:6 And because ye - Gentiles who believe, are also thus made his adult sons, God hath sent forth the Spirit of his Son into your hearts likewise, crying, Abba, Father - Enabling you to call upon God both with the confidence, and the tempers, of dutiful children. The Hebrew and Greek word are joined together, to express the joint cry of the Jews and gentiles.
Robert Jamieson, A. R. Fausset and David Brown
4:6 because ye are sons--The gift of the Spirit of prayer is the consequence of our adoption. The Gentile Galatians might think, as the Jews were under the law before their adoption, that so they, too, must first be under the law. Paul, by anticipation, meets this objection by saying, YE ARE sons, therefore ye need not be as children (Gal 4:1) under the tutorship of the law, as being already in the free state of "sons" of God by faith in Christ (Gal 3:26), no longer in your nonage (as "children," Gal 4:1). The Spirit of God's only Begotten Son in your hearts, sent from, and leading you to cry to, the Father, attests your sonship by adoption: for the Spirit is the "earnest of your inheritance" (Rom 8:15-16; Eph 1:13). "It is because ye are sons that God sent forth" (the Greek requires this translation, not "hath sent forth") into OUR (so the oldest manuscripts read for "your," in English Version) hearts the Spirit of His son, crying, "Abba, Father" (Jn 1:12). As in Gal 4:5 he changed from "them," the third person, to "we," the first person, so here he changes from "ye," the second person, to "our," the first person: this he does to identify their case as Gentiles, with his own and that of his believing fellow countrymen, as Jews. In another point of view, though not the immediate one intended by the context, this verse expresses, "Because ye are sons (already in God's electing purpose of love), God sent forth the Spirit of His Son into your hearts," &c.: God thus, by sending His Spirit in due time, actually conferring that sonship which He already regarded as a present reality ("are") because of His purpose, even before it was actually fulfilled. So Heb 2:13, where "the children" are spoken of as existing in His purpose, before their actual existence.
the Spirit of his Son--By faith ye are one with the Son, so that what is His is yours; His Sonship ensures your sonship; His Spirit ensures for you a share in the same. "If any man have not the Spirit of Christ, he is none of His" (Rom 8:9). Moreover, as the Spirit of God proceeds from God the Father, so the Spirit of the Son proceeds from the Son: so that the Holy Ghost, as the Creed says, "proceedeth from the Father and the Son." The Father was not begotten: the Son is begotten of the Father; the Holy Ghost proceeding from the Father and the Son.
crying--Here the SPIRIT is regarded as the agent in praying, and the believer as His organ. In Rom 8:15, "The Spirit of adoption" is said to be that whereby WE cry, "Abba, Father"; but in Rom 8:26, "The SPIRIT ITSELF maketh intercession for us with groanings which cannot be uttered." The believers' prayer is His prayer: hence arises its acceptability with God.
Abba, Father--The Hebrew says, "Abba" (a Hebrew term), the Greek, "Father" ("Pater," a Greek term in the original), both united together in one Sonship and one cry of faith, "Abba, Father." So "Even so ('Nai,' Greek) Amen (Hebrew)," both meaning the same (Rev_ 1:7). Christ's own former cry is the believers' cry, "Abba, Father" (Mk 14:36).
4:74:7: Այսուհետեւ չե՛ս ծառայ, այլ որդի՛. եթէ որդի, եւ ժառա՛նգ Աստուծոյ։
7 Ուստի, ծառայ չես, այլ՝ որդի, եւ եթէ որդի ես, ապա եւ՝ ժառանգ Աստծու[75]:[75] Լաւագոյն յուն. բն. չունեն Աստծու բառը:
7 Ուստի ա՛լ ծառայ չես, հապա՝ որդի եւ եթէ որդի՝ ա՛լ Աստուծոյ ժառանգորդը Քրիստոսով։
Այսուհետեւ չես ծառայ, այլ որդի. եթէ որդի, եւ ժառանգ [12]Աստուծոյ:

4:7: Այսուհետեւ չե՛ս ծառայ, այլ որդի՛. եթէ որդի, եւ ժառա՛նգ Աստուծոյ։
7 Ուստի, ծառայ չես, այլ՝ որդի, եւ եթէ որդի ես, ապա եւ՝ ժառանգ Աստծու[75]:
[75] Լաւագոյն յուն. բն. չունեն Աստծու բառը:
7 Ուստի ա՛լ ծառայ չես, հապա՝ որդի եւ եթէ որդի՝ ա՛լ Աստուծոյ ժառանգորդը Քրիստոսով։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Посему ты уже не раб, но сын; а если сын, то и наследник Божий через Иисуса Христа.
4:7  ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ.
4:7. ὥστε (As-also) οὐκέτι (not-if-to-a-one) εἶ (thou-be) δοῦλος (a-bondee,"ἀλλὰ (other) υἱός: (a-son) εἰ (if) δὲ (moreover) υἱός, (a-son,"καὶ (and) κληρονόμος (lot-parceleed) διὰ (through) θεοῦ. (of-a-Deity)
4:7. itaque iam non es servus sed filius quod si filius et heres per DeumTherefore, now he is not a servant, but a son. And if a son, an heir also through God.
7. So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.
4:7. And so now he is not a servant, but a son. But if he is a son, then he is also an heir, through God.
4:7. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ:

7: Посему ты уже не раб, но сын; а если сын, то и наследник Божий через Иисуса Христа.
4:7  ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ.
4:7. itaque iam non es servus sed filius quod si filius et heres per Deum
Therefore, now he is not a servant, but a son. And if a son, an heir also through God.
4:7. And so now he is not a servant, but a son. But if he is a son, then he is also an heir, through God.
4:7. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:7: Thou art no more a servant - Thou who hast believed in Christ art no longer a slave, either under the dominion of sin or under obligation to the Mosaic ritual; but a son of God, adopted into the heavenly family.
And if a son, then an heir - Having a right to the inheritance, because one of the family, for none can inherit but the children; but this heirship is the most extraordinary of all: it is not an heirship of any tangible possession, either in heaven or earth; it is not to possess a part or even the whole of either, it is to possess Him who made all things; not God's works, but God himself: heirs of God through Christ.
Albert Barnes: Notes on the Bible - 1834
4:7: Wherefore - In consequence of this privilege of addressing God as your Father.
Thou art no more - You who are Christians.
A servant - In the servitude of sin; or treated as a servant by being bound under the oppressive rites and ceremonies of the Law; compare the note at Gal 4:3
But a son - A child of God, adopted into his family, and to be treated as a son.
And if a son ... - Entitled to all the privileges of a son, and of course to be regarded as an heir through the Redeemer, and with him. See the sentiment here expressed explained in the the note at Rom 8:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: thou: Gal 4:1, Gal 4:2, Gal 4:5, Gal 4:6, Gal 4:31, Gal 5:1
but: Gal 3:26
if: Gal 3:29; Rom 8:16, Rom 8:17
heir: Gen 15:1, Gen 17:7, Gen 17:8; Psa 16:5, Psa 73:26; Jer 10:16, Jer 31:33, Jer 32:38-41; Lam 3:24; Co1 3:21-23; Co2 6:16-18; Rev 21:7
Geneva 1599
4:7 Wherefore thou art no more a (h) servant, but a son; and if a son, then an (i) heir of God through Christ.
(h) The word "servant" is not taken here for one that lives in sin, which is appropriate for the unfaithful, but for one that is yet under the ceremonies of the Law, which is proper to the Jews.
(i) Partaker of his blessings.
John Gill
4:7 Wherefore thou art no more a servant,.... This is a benefit resulting from adoption, and the manifestation of it to the children of God, and supposes them to have been formerly servants; as whilst in a natural state they were the servants of sin, the vassals of Satan, slaves to the world, and the lusts of it, and in bondage to the law; but now being declared to be the sons of God under the witnessings of the Spirit, they are freed from the servitude of sin, from the captivity of Satan, from the slavery of the world, and particularly from the law, and that spirit of bondage which it brought upon them, which is chiefly designed; and from which they are delivered by the spirit of adoption, enabling and encouraging them to cry "Abba", Father; so that they are now no more under the former servile spirit, the spirit of a servant,
but a son; whose spirit, state, and case, are vastly different from those of a servant: the servant has not that interest in his master's affections as the son has; nor that liberty of access to him; nor is he fed and clothed as he is, or shares in the same privileges he does; nor is his obedience performed in the same free generous manner, from a principle of love and gratitude, but in a servile and mercenary way; and though he may expect his wages, he cannot hope for the inheritance; nor does he always abide in the house as the son does. He that is once a son, is always so, and no more a servant: predestination to sonship is immutable; it is God's act to put any among the children, and none can put them out; the covenant of grace, in which this blessing is secured, is unalterable; union with Christ, the Son of God, on which it is founded, is indissoluble; the spirit of adoption, wherever he witnesses, abides as such. They that are the sons of God may be corrected and chastised, as they often are, in a fatherly way; but these corrections are proofs for, and not against their sonship; they may indeed judge themselves unworthy to be called the sons of God, and may be in such frames of soul as to conclude, at least fear, they are not; but still the relation abides, and ever will. They will never more be servants, but always sons. The very learned Mr. Selden (i) thinks the apostle alludes to a custom among the Jews, who allowed only freemen, and not servants and handmaids, to call any Abba, Father such an one, or "Imma", Mother such an one: but this seems to proceed upon a mistaken sense, and rendering of a passage in the Talmud (k), which is as follows, ; which he thus renders, "neither servants nor handmaids use this kind of appellation, Abba", or "Father such an one", and "Imma", or "Mother such an one"; whereas it should be rendered, "servants and handmaids, they do not call them Abba, Father such an one", and "Imma, Mother such an one"; this is clear from what follows. "The Family of "R. Gamaliel" used to call them Father such an one, and Mother such an one"; which in the other Talmud (l) is, "the family of" R. Gamaliel "used to call their servants and their handmaids Father Tabi, and Mother Tabitha"; which were the names of the servant and handmaid of Gamaliel. Rather therefore reference is had to a tradition (m) of theirs, that
"a servant, who is carried captive, when others redeemed him, if under the notion of a servant, or in order to be one, he becomes a servant; but if under the notion of a freeman, , "he is no more a servant".''
Or to the general expectation of that people, that when they are redeemed by the Messiah, they shall be servants no more; for so they say (n),
"your fathers, though they were redeemed, became servants again, but you, when ye are redeemed, , "shall be no more servants";''
which in a spiritual sense is true of all that are redeemed by Christ, and through that redemption receive the adoption of children, and is what the apostle here means.
And if a son, then an heir of God through Christ; which is another benefit arising from adoption. Such as are the children of God, they are heirs of God himself; he is their portion and exceeding great reward; his perfections are on their side, and engaged for their good; all his purposes run the same way, and all his promises belong to them; they are heirs of all the blessings of grace and glory, of righteousness, of life, of salvation, and a kingdom and glory; and shall inherit all things, and all "through Christ": he is the grand heir of all things; they are joint heirs with him; their sonship is through him, and so is their heirship and inheritance; their inheritance is in his possession, it is reserved safe in him; and by him, and with him they shall enjoy it. The Alexandrian copy, and some others, only read, "an heir through God", and so the Vulgate Latin version; and the Ethiopic version only, "an heir of God".
(i) De Successionibus ad Leg. Ebr. c. 4. p. 33. (k) T. Bab. Beracot, fol. 16. 2. Vid. Maimon. Hilch. Nechalot, c. 4. sect. 5. (l) T. Hieros. Niddah, fol. 49. 2. Vid. Massech. Semachet, c. 1. sect. 13. (m) Misn. Gittin, c. 4. sect. 4. (n) T. Hieros. Sheviith, fol. 37. 2.
John Wesley
4:7 Wherefore thou - Who believest in Christ. Art no more a servant - Like those who are under the law. But a son - Of mature age. And if a son, then an heir of all the promises, and of the all - sufficient God himself.
Robert Jamieson, A. R. Fausset and David Brown
4:7 Wherefore--Conclusion inferred from Gal 4:4-6.
thou--individualizing and applying the truth to each. Such an individual appropriation of this comforting truth God grants in answer to them who cry, "Abba, Father."
heir of God through Christ--The oldest manuscripts read, "an heir through God." This combines on behalf of man, the whole before-mentioned agency, of THE TRINITY: the Father sent His Son and the Spirit; the Son has freed us from the law; the Spirit has completed our sonship. Thus the redeemed are heirs THROUGH the Triune GOD, not through the law, nor through fleshly descent [WINDISCHMANN in ALFORD]; (Gal 3:18 confirms this).
heir--confirming Gal 3:29; compare Rom 8:17.
4:84:8: Այլ յայնժամ մինչ ո՛չ գիտէիք զԱստուած, ծառայէի՛ք այնոցիկ՝ որ ո՛չն էին ՚ի բնէ՛ աստուածք[4238]։ [4238] Այլք. Մինչ ոչն գիտէիք։ Ոմանք. Ծառա՛յ էիք... որ ոչ էին։
8 Այն ժամանակ, մինչ Աստծուն չէիք ճանաչում, ծառայում էիք նրանց, որոնք ի բնէ աստուածներ չէին.
8 Բայց այն ատեն որ չէիք ճանչնար Աստուած, կը ծառայէիք անոնց՝ որոնք ի բնէ աստուածներ չէին։
Այլ յայնժամ մինչ ոչն գիտէիք զԱստուած` ծառայէիք այնոցիկ որ ոչն էին ի բնէ աստուածք:

4:8: Այլ յայնժամ մինչ ո՛չ գիտէիք զԱստուած, ծառայէի՛ք այնոցիկ՝ որ ո՛չն էին ՚ի բնէ՛ աստուածք[4238]։
[4238] Այլք. Մինչ ոչն գիտէիք։ Ոմանք. Ծառա՛յ էիք... որ ոչ էին։
8 Այն ժամանակ, մինչ Աստծուն չէիք ճանաչում, ծառայում էիք նրանց, որոնք ի բնէ աստուածներ չէին.
8 Բայց այն ատեն որ չէիք ճանչնար Աստուած, կը ծառայէիք անոնց՝ որոնք ի բնէ աստուածներ չէին։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Но тогда, не знав Бога, вы служили [богам], которые в существе не боги.
4:8  ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὗσιν θεοῖς·
4:8. Ἀλλὰ (Other) τότε (to-the-one-which-also) μὲν (indeed) οὐκ (not) εἰδότες ( having-had-come-to-see ) θεὸν (to-a-Deity) ἐδουλεύσατε (ye-bondeed-of) τοῖς (unto-the-ones) φύσει (unto-a-spawning) μὴ (lest) οὖσι ( unto-being ) θεοῖς: (unto-deities)
4:8. sed tunc quidem ignorantes Deum his qui natura non sunt dii serviebatisBut then indeed, not knowing God, you served them who, by nature, are not gods.
8. Howbeit at that time, not knowing God, ye were in bondage to them which by nature are no gods:
4:8. But then, certainly, while ignorant of God, you served those who, by nature, are not gods.
4:8. Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods:

8: Но тогда, не знав Бога, вы служили [богам], которые в существе не боги.
4:8  ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὗσιν θεοῖς·
4:8. sed tunc quidem ignorantes Deum his qui natura non sunt dii serviebatis
But then indeed, not knowing God, you served them who, by nature, are not gods.
4:8. But then, certainly, while ignorant of God, you served those who, by nature, are not gods.
4:8. Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Ап. хочет разъяснить Галатам, что они до обращения в христианство были такими же рабами своих богов, как Евреи - рабами своего закона. - "Вы - говорит Ап. - служили или точнее: были рабами (edouleusate) своих богов, которые по своей природе вовсе не боги". Они делали то, что они никогда не должны бы делать (ср. Рим I:18: и сл.). Положение их притом было гораздо худшим, чем положение Иудеев, потому что Иудеи все же, хотя и рабски, служили истинному Богу, а Галаты рабски служили богам, которые не боги по природе, а - можно бы дополнить - нечистые демонские силы, как об этом Ап. говорил в других местах (ср. 1Кор.VIII:5; X:19-22).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Affectionate Remonstrance.A. D. 56.
8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. 9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 10 Ye observe days, and months, and times, and years. 11 I am afraid of you, lest I have bestowed upon you labour in vain.

In these verses the apostle puts them in mind of what they were before their conversion to the faith of Christ, and what a blessed change their conversion had made upon them; and thence endeavours to convince them of their great weakness in hearkening to those who would bring them under the bondage of the law of Moses.

I. He reminds them of their past state and behaviour, and what they were before the gospel was preached to them. Then they knew not God; they were grossly ignorant of the true God, and the way wherein he is to be worshipped: and at that time they were under the worst of slaveries, for they did service to those which by nature were no gods, they were employed in a great number of superstitious and idolatrous services to those who, though they were accounted gods, were yet really no gods, but mere creatures, and perhaps of their own making, and therefore were utterly unable to hear and help them. Note, 1. Those who are ignorant of the true God cannot but be inclined to false gods. Those who forsook the God who made the world, rather than be without gods, worshipped such as they themselves made. 2. Religious worship is due to none but to him who is by nature God; for, when the apostle blames the doing service to such as by nature were no gods, he plainly shows that he only who is by nature God is the proper object of our religious worship.

II. He calls upon them to consider the happy change that was made in them by the preaching of the gospel among them. Now they had known God (they were brought to the knowledge of the true God and of his Son Jesus Christ, whereby they were recovered out of the ignorance and bondage under which they before lay) or rather were known of God; this happy change in their state, whereby they were turned from idols to the living God, and through Christ had received the adoption of sons, was not owing to themselves, but to him; it was the effect of his free and rich grace towards them, and as such they ought to account it; and therefore hereby they were laid under the greater obligation to adhere to the liberty wherewith he had made them free. Note, All our acquaintance with God begins with him; we know him, because we are known of him.

III. Hence he infers the unreasonableness and madness of their suffering themselves to be brought again into a state of bondage. He speaks of it with surprise and deep concern of mind that such as they should do so: How turn you again, &c., says he, v. 9. "How is it that you, who have been taught to worship God in the gospel way, should not be persuaded to comply with the ceremonial way of worship? that you, who have been acquainted with a dispensation of light, liberty, and love, as that of the gospel is, should now submit to a dispensation of darkness, and bondage, and terror, as that of the law is?" This they had the less reason for, since they had never been under the law of Moses, as the Jews had been; and therefore on this account they were more inexcusable than the Jews themselves, who might be supposed to have some fondness for that which had been of such long standing among them. Besides, what they suffered themselves to be brought into bondage to were but weak and beggarly elements, such things as had no power in them to cleanse the soul, nor to afford any solid satisfaction to the mind, and which were only designed for that state of pupillage under which the church had been, but which had now come to a period; and therefore their weakness and folly were the more aggravated, in submitting to them, and in symbolizing with the Jews in observing their various festivals, here signified by days, and months, and times, and years. Here note, 1. It is possible for those who have made great professions of religion to be afterwards drawn into very great defections from the purity and simplicity of it, for this was the case of these Christians. And, 2. The more mercy God has shown to any, in bringing them into an acquaintance with the gospel, and the liberties and privileges of it, the greater are their sin and folly in suffering themselves to be deprived of them; for this the apostle lays a special stress upon, that after they had known God, or rather were known of him, they desired to be in bondage under the weak and beggarly elements of the law.

IV. Hereupon he expresses his fears concerning them, lest he had bestowed on them labour in vain. He had been at a great deal of pains about them, in preaching the gospel to them, and endeavouring to confirm them in the faith and liberty of it; but now they were giving up these, and thereby rendering his labour among them fruitless and ineffectual, and with the thoughts of this he could not but be deeply affected. Note, 1. A great deal of the labour of faithful ministers is labour in vain; and, when it is so, it cannot but be a great grief to those who desire the salvation of souls. Note, 2. The labour of ministers is in vain upon those who begin in the Spirit and end in the flesh, who, though they seem to set out well, yet afterwards turn aside from the way of the gospel. Note, 3. Those will have a great deal to answer for upon whom the faithful ministers of Jesus Christ bestow labour in vain.
Adam Clarke: Commentary on the Bible - 1831
4:8: When ye knew not God - Though it is evident, from the complexion of the whole of this epistle, that the great body of the Christians in the Churches of Galatia were converts from among the Jews or proselytes to Judaism; yet from this verse it appears that there were some who had been converted from heathenism; unless we suppose that the apostle here particularly addresses those who had been proselytes to Judaism and thence converted to Christianity; which appears to be most likely from the following verses.
Albert Barnes: Notes on the Bible - 1834
4:8: Howbeit - But, ἀλλὰ alla. The address in this verse and the following is evidently to the portion of the Galatians who had been pagan. This is probably indicated by the particle ἀλλὰ alla, but denoting a transition. In the pRev_ious verses Paul had evidently had the Jewish converts more particularly in his eye, and had described their former condition as one of servitude to the Mosaic rites and customs, and had shown the inconveniences of that condition, compared with the freedom imparted by the gospel. To complete the description, he refers also to the Gentiles, as a condition of worse servitude still, and shows Gal 4:9 the absurdity of their turning back to a state of bondage of any kind, after the glorious deliverance which they had obtained from the degrading servitude of pagan rites. The sense is, "If the Jews were in such a state of servitude, how much more galling and severe was that of those who had been pagans. Yet fron that servitude the gospel had delivered them, and made them freemen. How absurd now to go back to a state of vassalage, and to become servants under the oppressive rites of the Jewish law!"
When ye knew not God - In your state of paganism, when you had no knowledge of the true God and of his service. The object is not to apologize for what they did, because they did not know God; it is to state the fact that they were in a state of gross and galling servitude.
Ye did service - This does not express the force of the original. The meaning is, "Ye were "slaves" to (ἐδουλεύσατε edouleusate); you were in a condition of servitude, as opposed to the freedom of the gospel;" compare Gal 4:3, where the same word is used to describe the state of the Jews. The drift of the apostle is, to show that the Jews and Gentiles, before their conversion to Christianity, were in a state of vassalage or servitude, and that it was absurd in the highest degree to return to that condition again.
Unto them which by nature are no gods - Idols, or false gods. The expression "by nature," φύσει phusei, according to Grotius, means, "in fact, re ipsa." The sense is, that they really had no pretensions to divinity. Many of them were imaginary beings; many were the objects of creation, as the sun, and winds, and streams; and many were departed heroes that had been exalted to be objects of worship. Yet the servitude was real. It fettered their faculties; controlled their powers; bound their imagination, and commanded their time and property, and made them slaves. Idolatry is always slavery; and the servitude of sinners to their passions and appetites, to lust and gold, and ambition, is not less galling and severe than was the servitude to the pagan gods or the Jewish rites, or than is the servitude of the African now to a harsh and cruel master. Of all Christians it may be said that before their conversion they "did service," or were slaves to harsh and cruel masters; and nothing but the gospel has made them free. It may be added, that the chains of idolatry all over the world are as fast riveted and as galling as they were in Galatia, and that nothing but the same gospel which Paul preached there can break those chains and restore man to freedom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: when: Exo 5:2; Jer 10:25; Joh 1:10; Act 17:23, Act 17:30; Rom 1:28; Co1 1:21; Eph 2:11, Eph 2:12, Eph 4:18; Th1 4:5; Th2 1:8; Jo1 3:1
ye did: Jos 24:2, Jos 24:15; Psa 115:4-8, Psa 135:15-18; Isa 44:9-20; Jer 10:3-16; Act 14:12, Act 17:29; Rom 1:23; Co1 8:4, Co1 10:19, Co1 10:20, Co1 12:2; Th1 1:9; Pe1 4:3
Geneva 1599
4:8 (4) Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
(4) He applies the former doctrine to the Galatians, with a special rebuke: for in comparison with them, the Jews might have pretended some excuse as men that were born and brought up in that service of the Law. But seeing that the Galatians were taken and called out of idolatry to Christian liberty, what pretence might they have to go back to those impotent and beggarly elements?
John Gill
4:8 Howbeit then, when ye know not God,.... Whilst in Gentilism, and in a state of unregeneracy, they had no true knowledge of God; though they might know by the light of nature, and works of creation, that there was a God, yet they did not know who he was, but called either mortal men, or some one or other of the creatures, or stocks, and stones, and images of men's device, by this name; they knew not the God of Israel; they did not know God in Christ, and are therefore said to be without him; and a common description of them it is, that they knew not God: and whilst this was their case, what follows was true of them,
ye did service unto them which by nature are no gods; only by name, and in the opinion of men, but have no divinity in them, are only called gods, mere nominal, fictitious deities, who have nothing of the nature and essence of God in them; for there is but one God by nature and essence, the Father, Son, and Spirit; all others have only the name and appearance, but not the truth of deity; and these the Gentiles in their times of ignorance did "service" to, which is what the Jews call , "strange service"; that is, idolatry, concerning which there is a whole treatise in the Talmud, and which bears that name (o). This service lay in paying homage to them, worshipping of them, and performing various rites and ceremonies in a way of adoration, and which they reckoned religious service; and which, comparatively speaking, whilst in this state of blindness, was excusable in them; though it is a wonderful instance of grace that such idolaters should be the sons of God.
(o) Aveda Zara.
John Wesley
4:8 Indeed then when ye knew not God, ye served them that by nature - That is, in reality. Are no gods - And so were under a far worse bondage than even that of the Jews. For they did serve the true God, though in a low, slavish manner.
Robert Jamieson, A. R. Fausset and David Brown
4:8 Appeal to them not to turn back from their privileges as free sons, to legal bondage again.
then--when ye were "servants" (Gal 4:7).
ye knew not God--not opposed to Rom 1:21. The heathen originally knew God, as Rom 1:21 states, but did not choose to retain God in their knowledge, and so corrupted the original truth. They might still have known Him, in a measure, from His works, but as a matter of fact they knew Him not, so far as His eternity, His power as the Creator, and His holiness, are concerned.
are no gods--that is, have no existence, such as their worshippers attribute to them, in the nature of things, but only in the corrupt imaginations of their worshippers (see on 1Cor 8:4; 1Cor 10:19-20; 2Chron 13:9). Your "service" was a different bondage from that of the Jews, which was a true service. Yet theirs, like yours, was a burdensome yoke; how then is it ye wish to resume the yoke after that God has transferred both Jews and Gentiles to a free service?
4:94:9: Այլ այժմիկ ծաներուք զԱստուած, մանաւանդ թէ ծանուցա՛յք իսկ յԱստուծոյ, զիա՞րդ դառնայք միւսանգամ ՚ի տարե՛րս տկարս եւ յաղքատս, որոց մի՛ւսանգամ զանձինս ծառայեցուցանել կամիք[4239]։ [4239] Ոմանք. Այլ այժմ ծաներուք զԱստուած... միւսանգամ անդրէն ՚ի տարերսն ՚ի տկարս, եւ... որոց միանգամ զանձինս ընծայեցուցանել կամիք։
9 իսկ այժմ որ ճանաչեցիք Աստծուն, մանաւանդ որ Աստուած էլ ճանաչեց ձեզ, ինչպէ՞ս էք վերադառնում նորից դէպի տկար ու խեղճ տարերային ուժերը, որոնց, նորից, ուզում էք ձեզ գերի դարձնել:
9 Սակայն հիմա որ ճանչցաք Աստուած, մանաւանդ որ Աստուած ալ ձեզ ճանչցաւ, ի՞նչպէս նորէն կը դառնաք այն տկար ու չքաւոր սկզբունքներուն, որոնց նորէն ծառայութիւն կ’ուզէք ընել։
Այլ այժմիկ ծաներուք զԱստուած, մանաւանդ թէ ծանուցայք իսկ յԱստուծոյ, զիա՞րդ դառնայք միւսանգամ ի տարերս տկարս եւ յաղքատս, որոց միւսանգամ զանձինս ծառայեցուցանել կամիք:

4:9: Այլ այժմիկ ծաներուք զԱստուած, մանաւանդ թէ ծանուցա՛յք իսկ յԱստուծոյ, զիա՞րդ դառնայք միւսանգամ ՚ի տարե՛րս տկարս եւ յաղքատս, որոց մի՛ւսանգամ զանձինս ծառայեցուցանել կամիք[4239]։
[4239] Ոմանք. Այլ այժմ ծաներուք զԱստուած... միւսանգամ անդրէն ՚ի տարերսն ՚ի տկարս, եւ... որոց միանգամ զանձինս ընծայեցուցանել կամիք։
9 իսկ այժմ որ ճանաչեցիք Աստծուն, մանաւանդ որ Աստուած էլ ճանաչեց ձեզ, ինչպէ՞ս էք վերադառնում նորից դէպի տկար ու խեղճ տարերային ուժերը, որոնց, նորից, ուզում էք ձեզ գերի դարձնել:
9 Սակայն հիմա որ ճանչցաք Աստուած, մանաւանդ որ Աստուած ալ ձեզ ճանչցաւ, ի՞նչպէս նորէն կը դառնաք այն տկար ու չքաւոր սկզբունքներուն, որոնց նորէն ծառայութիւն կ’ուզէք ընել։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: Ныне же, познав Бога, или, лучше, получив познание от Бога, для чего возвращаетесь опять к немощным и бедным вещественным началам и хотите еще снова поработить себя им?
4:9  νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεύειν θέλετε;
4:9. νῦν (now) δὲ (moreover) γνόντες ( having-had-acquainted ) θεόν, (to-a-Deity,"μᾶλλον (more-such) δὲ (moreover) γνωσθέντες ( having-been-acquainted ) ὑπὸ (under) θεοῦ, (of-a-Deity,"πῶς (unto-whither) ἐπιστρέφετε (ye-beturn-upon) πάλιν (unto-furthered) ἐπὶ (upon) τὰ (to-the-ones) ἀσθενῆ ( to-un-vigored ) καὶ (and) πτωχὰ ( to-beggared ) στοιχεῖα, (to-processionlets-of?" οἷς ( Unto-which ) πάλιν (unto-furthered) ἄνωθεν (up-unto-which-from) δουλεῦσαι (to-have-bondeed-of) θέλετε; (ye-determine?"
4:9. nunc autem cum cognoveritis Deum immo cogniti sitis a Deo quomodo convertimini iterum ad infirma et egena elementa quibus denuo servire vultisBut now, after that you have known God, or rather are known by God: how turn you again to the weak and needy elements which you desire to serve again?
9. but now that ye have come to know God, or rather to be known of God, how turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage over again?
4:9. But now, since you have known God, or rather, since you have been known by God: how can you turn away again, to weak and destitute influences, which you desire to serve anew?
4:9. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage:

9: Ныне же, познав Бога, или, лучше, получив познание от Бога, для чего возвращаетесь опять к немощным и бедным вещественным началам и хотите еще снова поработить себя им?
4:9  νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεύειν θέλετε;
4:9. nunc autem cum cognoveritis Deum immo cogniti sitis a Deo quomodo convertimini iterum ad infirma et egena elementa quibus denuo servire vultis
But now, after that you have known God, or rather are known by God: how turn you again to the weak and needy elements which you desire to serve again?
4:9. But now, since you have known God, or rather, since you have been known by God: how can you turn away again, to weak and destitute influences, which you desire to serve anew?
4:9. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Но все-таки еще в те далекие времена их служение не богам по существу извинялось отчасти тем, что они не знали истинного Бога. Теперь же, когда они познали истинного Бога или, лучше, познаны Им (gnwsqenteV upo qeoϋ - познаны и возлюблены Богом ср. 2Тим. II:19), им стыдно возвращаться к рабскому служению стихиям. Слово "стихии" хотя и не имеет здесь прибавки "мира" означает тоже, что и выражение 3-го стиха. Ап., конечно, не мог ставить на один уровень Моисеев культ и языческое служение идолам, но он, очевидно, находил нечто общее между тем и другим - именно стремление того и другого культа подчинить ищущих общения с Божеством множеству законных предписаний чисто внешнего характера, чисто материального свойства. Достаточно вспомнить, напр., о том, что малейший изъян в жертвенном животном делал всю жертву негодной, несмотря на расположение, которое может быть имел приноситель жертвы. Над такою внешностью высоко стоит Бог и те, кто в истине служат Ему (Ин IV:20-24). Стихии эти немощны потому, что они не могут приводить человека в действительное общение с Богом, и бедны - в сравнении с богатством, какое Бог даровал людям во Христе (2Кор. VIII:9). - Еще снова. Галаты, начиная служить стихиям, через это снова опускались на тот же низкий уровень, на каком стояли, находясь в язычестве: они снова становились рабами - теперь уже иудейских "стихий", как прежде у них были "стихии" языческие.
Adam Clarke: Commentary on the Bible - 1831
4:9: Now, after that ye have known God - After having been brought to the knowledge of God as your Savior.
Or rather are known of God - Are approved of him, having received the adoption of sons.
To the weak and beggarly elements - After receiving all this, will ye turn again to the ineffectual rites and ceremonies of the Mosaic law - rites too weak to counteract your sinful habits, and too poor to purchase pardon and eternal life for you? If the Galatians were turning again to them, it is evident that they had been once addicted to them. And this they might have been, allowing that they had become converts from heathenism to Judaism, and from Judaism to Christianity. This makes the sense consistent between the 8th and 9th verses.
Albert Barnes: Notes on the Bible - 1834
4:9: But now ... - The sense is, that since they had been made free from their ignoble servitude in the worship of false gods, and had been admitted to the freedom found in the worship of the true God, it was absurd that they should return again to that which was truly slavery or bondage, the observance of the rites of the Jewish law.
That ye have known God - The true God, and the ease and freedom of his service in the gospel.
Or rather are known of God - The sense is, "Or, to speak more accurately or precisely, are known by God." The object of this correction is to avoid the impression which might be derived from the former phrase that their acquaintance with God was owing to themselves. He therefore states, that it was rather that they were known of God; that it was all owing to him that they had been brought to an acquaintance with himself. Perhaps, also, he means to bring into view the idea that it was a favor and privilege to be known by God, and that therefore it was the more absurd to turn back to the weak and beggarly elements.
How turn ye again - Margin, "Back." "How is it that you are returning to such a bondage?" The question implies surprise and indignation that they should do it.
To the weak and beggarly elements - To the rites and ceremonies of the Jewish law, imposing a servitude really not less severe than the customs of paganism. On the word elements, see the note at Gal 4:3. They are called "weak" because they had no power to save the soul; no power to justify the sinner before God. They are called "beggarly" (Greek πτωχὰ ptō cha, poor), because they could not impart spiritual riches. They really could confer few benefits on man. Or it may be, as Locke supposes, because the Law kept people in the poor estate of pupils from the full enjoyment of the inheritance; Gal 4:1-3.
Whereunto ye desire again to be in bondage - As if you had a wish to be under servitude. The absurdity is as great as it would be for a man who had been freed from slavery to desire his chains again. They had been freed by the gospel from the galling servitude of paganism, and they now again had sunk into the Jewish observances, as if they preferred slavery to freedom, and were willing to go from one form of it to another. The main idea is, that it is absurd for people who have been made free by the gospel to go back again into any kind of servitude or bondage. We may apply it to Christians now. Many sink into a kind of servitude not less galling than was that to sin before their conversion. Some become the slaves of mere ceremonies and forms in religion. Some are slaves to fashion, and the world still rules them with the hand of a tyrant. They have escaped, it may be, from the galling chains of ambition, and degrading vice, and low sensuality; but they became slaves to the love of money, or of dress, or of the fashions of the world, as if they loved slavery and chains; and they seem no more able to break loose than the slave is to break the bonds which bind him. And some are slaves to some expensive and foolish habit. Professed Christians, and Christian ministers too, become slaves to the disgusting and loathsome habit of using tobacco, bound by a servitude as galling and as firm as that which ever shackled the limbs of an African. I grieve to add also that many professed Christians are slaves to the habit of "sitting long at the wine" and indulging in it freely. O that such knew the liberty of Christian freedom, and would break away from all such shackles, and show how the gospel frees people from all foolish and absurd customs!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: ye have: Kg1 8:43; Ch1 28:9; Psa 9:10; Pro 2:5; Jer 31:34; Hab 2:14; Mat 11:27; Joh 17:3; Co1 15:34; Co2 4:6; Eph 1:17; Pe2 2:20; Jo1 2:3, Jo1 2:4, Jo1 5:20
are known: Exo 33:17; Psa 1:6; Joh 10:14, Joh 10:27; Rom 8:29; Co1 8:3, Co1 13:12; Ti2 2:19
how: Gal 3:3; Rom 8:3; Col 2:20-23; Heb 7:18
again: or, back, Heb 10:38, Heb 10:39
elements: or, rudiments, Gal 4:3
Geneva 1599
4:9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and (k) beggarly elements, whereunto ye desire (l) again to be in bondage?
(k) They are called impotent and beggarly ceremonies, being considered apart by themselves without Christ: and again, by that means they gave good testimony that they were beggars in Christ, for when men fall back from Christ to ceremonies, it is nothing else but to cast away riches and to follow beggary.
(l) By going backward.
John Gill
4:9 But now, after that ye have known God, God in Christ, as their covenant God and Father, through the preaching of the Gospel, and in the light of divine grace; God having caused light to shine in their dark hearts; and having given them the light of the knowledge of himself in the face of Christ, and having sent down into their hearts the Spirit of his Son, crying "Abba", Father.
Or rather are known of God; for it is but little that the best of these, that have the greatest share of knowledge, know of him; and what knowledge they have, they have it first, originally, and wholly from him: that knowledge which he has of them is particular, distinct, and complete; and is to be understood, not of his omniscience in general, so all men are known by him; but of his special knowledge, joined with affection, approbation, and care: and the meaning is, that they were loved by him with an everlasting love, which had been manifested in their conversion, in the drawing of them to himself, and to his Son; that he approved of them, delighted in them, had an exact knowledge, and took special care of them: but, oh, folly and ingratitude!
how turn ye again to the weak and beggarly elements, whereunto you desire again to be in bondage? meaning the ordinances of the ceremonial law, he before calls "the elements of the world", and here "weak", because they could not give life, righteousness, peace, joy, comfort, and salvation; and, since the coming of Christ, were become impotent to all the uses they before served; and beggarly, because they lay in the observation of mean things, as meats, drinks, &c. and which were only shadows of those good things, the riches of grace and glory, which come by Christ. The Galatians are said to turn again to these; not that they were before in the observation of them, except the Jews, but because there was some likeness between these, and the ceremonies with which they carried on the service of their idols; and by showing an inclination to them, they discovered a good will to come into a like state of bondage they were in before; than which nothing could be more stupid and ungrateful in a people that had been blessed with so much grace, and with such clear Gospel light and knowledge.
John Wesley
4:9 But now being known of God - As his beloved children. How turn ye back to the weak and poor elements - Weak, utterly unable to purge your conscience from guilt, or to give that filial confidence in God. Poor - incapable of enriching the soul with such holiness and happiness as ye are heirs to. Ye desire to be again in bondage - Though of another kind; now to these elements, as before to those idols.
Robert Jamieson, A. R. Fausset and David Brown
4:9 known God or rather are known of God--They did not first know and love God, but God first, in His electing love, knew and loved them as His, and therefore attracted them to the saving knowledge of Him (Mt 7:23; 1Cor 8:3; Ti2 2:19; compare Ex 33:12, Ex 33:17; Jn 15:16; Phil 3:12). God's great grace in this made their fall from it the more heinous.
how--expressing indignant wonder at such a thing being possible, and even actually occurring (Gal 1:6). "How is it that ye turn back again?"
weak--powerless to justify: in contrast to the justifying power of faith (Gal 3:24; compare Heb 7:18).
beggarly--contrasted with the riches of the inheritance of believers in Christ (Eph 1:18). The state of the "child" (Gal 4:1) is weak, as not having attained manhood; "beggarly," as not having attained the inheritance.
elements--"rudiments." It is as if a schoolmaster should go back to learning the A, B, C'S [BENGEL].
again--There are two Greek words in the original. "Ye desire again, beginning afresh, to be in bondage." Though the Galatians, as Gentiles, had never been under the Mosaic yoke, yet they had been under "the elements of the world" (Gal 4:3): the common designation for the Jewish and Gentile systems alike, in contrast to the Gospel (however superior the Jewish was to the Gentile). Both systems consisted in outward worship and cleaved to sensible forms. Both were in bondage to the elements of sense, as though these could give the justification and sanctification which the inner and spiritual power of God alone could bestow.
ye desire--or "will." Will-worship is not acceptable to God (Col 2:18, Col 2:23).
4:104:10: Զաւո՛ւրս խտրէ՛ք, եւ զամի՛սս, եւ զժամանակս՝ եւ զտարիս։
10 Պահում էք յատուկ օրեր, ամիսներ, եղանակներ եւ տարիներ:
10 Օրերը կը զանազանէք ու ամիսները եւ ժամանակները ու տարիները։
Զաւուրս խտրէք եւ զամիսս եւ զժամանակս եւ զտարիս:

4:10: Զաւո՛ւրս խտրէ՛ք, եւ զամի՛սս, եւ զժամանակս՝ եւ զտարիս։
10 Պահում էք յատուկ օրեր, ամիսներ, եղանակներ եւ տարիներ:
10 Օրերը կը զանազանէք ու ամիսները եւ ժամանակները ու տարիները։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Наблюдаете дни, месяцы, времена и годы.
4:10  ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς.
4:10. ἡμέρας (To-days) παρατηρεῖσθε ( ye-keep-beside-unto ) καὶ (and) μῆνας (to-months) καὶ (and) καιροὺς (to-times) καὶ (and) ἐνιαυτούς. (to-being-in-unto-its)
4:10. dies observatis et menses et tempora et annosYou observe days and months and times, and years.
10. Ye observe days, and months, and seasons, and years.
4:10. You serve the days, and months, and times, and years.
4:10. Ye observe days, and months, and times, and years.
Ye observe days, and months, and times, and years:

10: Наблюдаете дни, месяцы, времена и годы.
4:10  ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς.
4:10. dies observatis et menses et tempora et annos
You observe days and months and times, and years.
4:10. You serve the days, and months, and times, and years.
4:10. Ye observe days, and months, and times, and years.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Предложение это отрывочное. Ап., не связывая новую, представившуюся его сознанию, мысль с предыдущим, облекает ее в форму восклицания: "дни наблюдаете вы, и месяцы". - Дни - это, во-первых, священная суббота, а также может быть два дня, в которые фарисеи постились каждую неделю (ср. Лк ХІV, 12: (???)), и день 14-го Нисана, который именно требовалось наблюдать или вычислять, и, наконец, день новомесячия (ср. Кор. II:16). - Месяцы - это, конечно, прежде, всего Тисри, которым начинался гражданский год и который почти весь состоял из праздников, а затем Нисан, в который праздновался праздник Пасхи. - Времена - это праздники более продолжительные, как напр. праздник Кущей - с 15-го по 21-е Тисри и праздник опресноков с 14-го по 21-е Нисана. Годы - субботний, (каждый седьмой год) и юбилейный (каждый пятидесятый). Конечно, Галаты еще не имели возможности действительно спраздновать "годы", потому что только несколько месяцев прошло, как они стали наблюдать иудейские праздники. Но они могли уже спраздновать с Иудеями Пасху и вкушать опресноки, что очень обеспокоило Апостола.
Adam Clarke: Commentary on the Bible - 1831
4:10: Ye observe days - Ye superstitiously regard the Sabbaths and particular days of your own appointment;
And months - New moons; times - festivals, such as those of tabernacles, dedication, passover, etc.
Years - Annual atonements, sabbatical years, and jubilees.
Albert Barnes: Notes on the Bible - 1834
4:10: Ye observe - The object of this verse is to specify some of the things to which they had become enslaved.
Days - The days here referred to are doubtless the days of the Jewish festivals. They had numerous days of such observances, and in addition to those specified in the Old Testament, the Jews had added many others as days commemorative of the destruction and rebuilding of the temple, and of other important events in their history. It is not a fair interpretation of this to suppose that the apostle refers to the Sabbath, properly so called, for this was a part of the Decalogue; and was observed by the Saviour himself, and by the apostles also. It is a fair interpretation to apply it to all those days which are not commanded to be kept holy in the Scriptures; and hence, the passage is as applicable to the observance of saints' days, and days in honor of particular events in sacred history, as to the days observed by the Galatians. There is as real servitude in the observance of the numerous festivals, and fasts in the papal communion and in some Protestant churches, as there was in the observance of the days in the Jewish ecclesiastical calendar, and for anything that I can see, such observances are as inconsistent now with the freedom of the gospel as they were in the time of Paul. We should observe as seasons of holy time what it can be proved God has commanded us, and no more.
And months - The festivals of the new moon, kept by the Jews. Num 10:10; Num 28:11-14. On this festival, in addition to the daily sacrifice, two bullocks, a ram, and seven sheep of a year old were offered in sacrifice. The appearance of the new-moon was announced by the sound of trumpets. See Jahn, Archae. 352.
And times - Stated times; festivals returning periodically, as the Passover, the Feast of Pentecost, and the Feast of Tabernacles. See Jahn, Archae. chap. 3. 346-360.
And years - The sabbatical year, or the year of jubilee. See Jahn as above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: Lev. 23:1-44, Lev 25:1, Lev 25:13; Num. 28:1-29:40; Rom 14:5; Col 2:16, Col 2:17
John Gill
4:10 Ye observe days, and months, and times, and years. Lest the apostle should be thought to suggest, without foundation, the inclination of these people to be in bondage to the ceremonies of the law, he gives this as an instance of it; which is to be understood, not of a civil observation of times, divided into days, months, and years, for which the luminaries of the heavens were made, and into summer and winter, seedtime and harvest, which is not only lawful, but absolutely necessary; but of a religious observation of days, &c. not of the lucky and unlucky days, or of any of the festivals of the Gentiles, but of Jewish ones. By "days" are meant their seventh day sabbaths; for since they are distinguished from months and years, they must mean such days as returned weekly; and what else can they be but their weekly sabbaths? These were peculiar to the Israelites, and not binding on others; and being typical of Christ, the true rest of his people, and he being come, are now ceased. By "months" are designed their new moons, or the beginning of their months upon the appearance of a new moon, which were kept by blowing trumpets, offering sacrifices, hearing the word of God, abstaining from work, and holding religious feasts; and were typical of that light, knowledge, and grace, the church receives from Christ, the sun of righteousness; and he, the substance, being come, these shadows disappeared. By "times" are intended the three times in the year, when the Jewish males appeared before the Lord at Jerusalem, to keep the three feasts of tabernacles, passover, and pentecost, for the observance of which there was now no reason; not of the feast of tabernacles, since the word was made flesh, and tabernacled among us; nor of the passover, since Christ, our passover, is sacrificed for us; nor of pentecost, or the feast of weeks, or of the first fruits of the harvest, since the Spirit of God was poured down in a plenteous manner on that day upon the apostles; and when the firstfruits of a glorious harvest were brought in to the Lord, in the conversion of three thousand souls. And by "years" are to be understood their sabbatical years; every seventh year the land had a rest, and remained untilled; there were no ploughing and sowing, and there was a general release of debtors; and every fiftieth year was a jubilee to the Lord, when liberty to servants, debtors, &c. was proclaimed throughout the land: all which were typical of rest, payment of debts, and spiritual liberty by Christ; and which having their accomplishment in him, were no longer to be observed; wherefore these Galatians are blamed for so doing; and the more, because they were taught to observe them, in order to obtain eternal life and salvation by them.
John Wesley
4:10 Ye observe days - Jewish sabbaths. And months - New moons. And times - As that of the passover, pentecost, and the feast of tabernacles. And years - Annual solemnities. it does not mean sabbatic years. These were not to be observed out of the land of Canaan.
Robert Jamieson, A. R. Fausset and David Brown
4:10 To regard the observance of certain days as in itself meritorious as a work, is alien to the free spirit of Christianity. This is not incompatible with observing the Sabbath or the Christian Lord's day as obligatory, though not as a work (which was the Jewish and Gentile error in the observance of days), but as a holy mean appointed by the Lord for attaining the great end, holiness. The whole life alike belongs to the Lord in the Gospel view, just as the whole world, and not the Jews only, belong to Him. But as in Paradise, so now one portion of time is needed wherein to draw off the soul more entirely from secular business to God (Col 2:16). "Sabbaths, new moons, and set feasts" (1Chron 23:31; 2Chron 31:3), answer to "days, months, times." "Months," however, may refer to the first and seventh months, which were sacred on account of the number of feasts in them.
times--Greek, "seasons," namely, those of the three great feasts, the Passover, Pentecost, and Tabernacles.
years--The sabbatical year was about the time of writing this Epistle, A.D. 48 [BENGEL].
4:114:11: Երկնչի՛մ ՚ի ձէնջ, գուցէ՛ թէ ՚ի զո՛ւր ինչ վաստակեցի ՚ի ձեզ[4240]։ [4240] Ոմանք. Գուցէ ՚ի զուր ինչ վաստակեցի ձեզ։
11 Վախենում եմ, որ մի գուցէ ի զուր եմ աշխատել ձեզ համար:
11 Կը վախնամ թէ գուցէ պարապ տեղ ձեր վրայ աշխատած եմ։
Երկնչիմ ի ձէնջ, գուցէ թէ ի զուր ինչ վաստակեցի ի ձեզ:

4:11: Երկնչի՛մ ՚ի ձէնջ, գուցէ՛ թէ ՚ի զո՛ւր ինչ վաստակեցի ՚ի ձեզ[4240]։
[4240] Ոմանք. Գուցէ ՚ի զուր ինչ վաստակեցի ձեզ։
11 Վախենում եմ, որ մի գուցէ ի զուր եմ աշխատել ձեզ համար:
11 Կը վախնամ թէ գուցէ պարապ տեղ ձեր վրայ աշխատած եմ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Боюсь за вас, не напрасно ли я трудился у вас.
4:11  φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς.
4:11. φοβοῦμαι ( I-fearee-unto ) ὑμᾶς (to-ye) μή (lest) πως (unto-whither) εἰκῇ (unto-resembled) κεκοπίακα (I-had-come-to-fell-belong-unto) εἰς (into) ὑμᾶς. (to-ye)
4:11. timeo vos ne forte sine causa laboraverim in vobisI am afraid of you, lest perhaps I have laboured in vain among you.
11. I am afraid of you, lest by any means I have bestowed labour upon you in vain.
4:11. I am afraid for you, lest perhaps I may have labored in vain among you.
4:11. I am afraid of you, lest I have bestowed upon you labour in vain.
I am afraid of you, lest I have bestowed upon you labour in vain:

11: Боюсь за вас, не напрасно ли я трудился у вас.
4:11  φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς.
4:11. timeo vos ne forte sine causa laboraverim in vobis
I am afraid of you, lest perhaps I have laboured in vain among you.
4:11. I am afraid for you, lest perhaps I may have labored in vain among you.
4:11. I am afraid of you, lest I have bestowed upon you labour in vain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Ап. боится, чтобы все такие труды его (на тяжесть трудов указывает глагол kopian), совершенные им в деле обращения Галатов на истинный путь, не оказались тщетными. В самом деле, если Галаты утвердятся в той мысли, что достигнуть праведности пред Богом они могут только исполняя предписания Моисеева закона, то они утратят то достояние христианской свободы, какое они с таким трудом приобрели.
Adam Clarke: Commentary on the Bible - 1831
4:11: I am afraid of you - I begin now to be seriously alarmed for you, and think you are so thoroughly perverted from the Gospel of Christ, that all my pains and labor in your conversion have been thrown away.
Albert Barnes: Notes on the Bible - 1834
4:11: I am afraid of you ... - I have fears respecting you. His fears were that they had no genuine Christian principle. They had been so easily perverted and turned back to the servitude of ceremonies and rites, that he was apprehensive that there could be no real Christian principle in the case. What pastor has not often had such fears of his people, when he sees them turn to the weak and beggarly elements of the world, or when, after having "run well," he sees them become the slaves of fashion, or of some habit inconsistent with the simplicity of the gospel?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: am: Gal 4:20; Co2 11:2, Co2 11:3, Co2 12:20, Co2 12:21
lest: Gal 2:2, Gal 5:2-4; Isa 49:4; Act 16:6; Co1 15:58; Phi 2:16; Th1 3:5; Jo2 1:8
John Gill
4:11 I am afraid of you,.... Which shows the danger he apprehended they were in, by taking such large steps from Christianity to Judaism, and expresses the godly jealousy of the apostle over them; intimates he had some hope of them, and in the whole declares his great love and affection for them; for love is a thing full of care and fear:
lest I have bestowed upon you labour in vain; in preaching the Gospel among them with so much diligence and constancy, though so many afflictions and pressures lay upon him. Faithful ministers of the word are laborious ones; and such an one was the apostle; and who indeed laboured more abundantly than the rest in all places wherever he came; and such will be concerned, as he was, lest their labours should be in vain, not to themselves, but to the souls of others, whose everlasting good and welfare they are seeking. But how is it that the apostle should fear that his labour in preaching the Gospel would be in vain, and become of no effect through their observance of days, months, times, and years? because that hereby the pure spiritual and evangelic worship of God was corrupted, they bringing into it that which God had removed, and so became guilty of will worship; their Christian liberty was infringed, and they brought into bondage, a deliverance from which the Gospel proclaims; the doctrine of free grace in pardon, justification, and salvation, was made void, they observing these things in order to procure them thereby; and it was virtually and tacitly saying, that Christ was not come in the flesh, which is the main article of the Gospel; for since these things had respect to him, and were to continue no longer than till his coming, to keep on the observation of them, was declaring that he was not come; which is in effect to set aside the whole Gospel, and the ministration of it; so that the apostle might justly fear, that by such a proceeding all his labour, and the pains he had took to preach the Gospel, and salvation by Christ unto them, would be in vain.
John Wesley
4:11 The apostle here, dropping the argument, applies to the affections, Gal 4:11-20, and humbles himself to the Galatians, with an inexpressible tenderness.
Robert Jamieson, A. R. Fausset and David Brown
4:11 lest--Greek, "lest haply." My fear is not for my own sake, but for yours.
4:124:12: Եղերո՛ւք իբրեւ զիս, քանզի եւ ես իբրեւ զձե՛զդ էի։ Ե՛ղբարք՝ աղաչեմ զձեզ, չի՛ք ինչ ձեր մեղուցեալ առ իս։
12 Եղէ՛ք՝ ինչպէս ես, քանզի ես էլ ձեզ նման եղայ, եղբայրնե՛ր, աղաչում եմ ձեզ. դուք ինձ ոչ մի վնաս չէք տուել:
12 Ինծի պէս եղէք, վասն զի ես ալ ձեզի պէս եղայ, եղբա՛յրներ, ձեզի կ’աղաչեմ. դուք ինծի վնաս մը հասցուցած չէք։
Եղերուք իբրեւ զիս, քանզի եւ ես իբրեւ զձեզդ էի. եղբարք, աղաչեմ զձեզ, չիք ինչ ձեր մեղուցեալ առ իս:

4:12: Եղերո՛ւք իբրեւ զիս, քանզի եւ ես իբրեւ զձե՛զդ էի։ Ե՛ղբարք՝ աղաչեմ զձեզ, չի՛ք ինչ ձեր մեղուցեալ առ իս։
12 Եղէ՛ք՝ ինչպէս ես, քանզի ես էլ ձեզ նման եղայ, եղբայրնե՛ր, աղաչում եմ ձեզ. դուք ինձ ոչ մի վնաս չէք տուել:
12 Ինծի պէս եղէք, վասն զի ես ալ ձեզի պէս եղայ, եղբա՛յրներ, ձեզի կ’աղաչեմ. դուք ինծի վնաս մը հասցուցած չէք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: Прошу вас, братия, будьте, как я, потому что и я, как вы. Вы ничем не обидели меня:
4:12  γίνεσθε ὡς ἐγώ, ὅτι κἀγὼ ὡς ὑμεῖς, ἀδελφοί, δέομαι ὑμῶν. οὐδέν με ἠδικήσατε·
4:12. Γίνεσθε ( Ye-should-become ) ὡς (as) ἐγώ, (I,"ὅτι (to-which-a-one) κἀγὼ (and-I) ὡς (as) ὑμεῖς, (ye," ἀδελφοί , ( Brethrened ," δέομαι ( I-bind ) ὑμῶν. (of-ye) οὐδέν (to-not-moreover-oned) με (to-me) ἠδικήσατε: (ye-un-coursed-unto)
4:12. estote sicut et ego quia et ego sicut vos fratres obsecro vos nihil me laesistisBe ye as I, because I also am as you brethren, I beseech you. You have not injured me at all.
12. I beseech you, brethren, be as I , for I as ye . Ye did me no wrong:
4:12. Brothers, I beg you. Be as I am. For I, too, am like you. You have not injured me at all.
4:12. Brethren, I beseech you, be as I [am]; for I [am] as ye [are]: ye have not injured me at all.
Brethren, I beseech you, be as I [am]; for I [am] as ye [are]: ye have not injured me at all:

12: Прошу вас, братия, будьте, как я, потому что и я, как вы. Вы ничем не обидели меня:
4:12  γίνεσθε ὡς ἐγώ, ὅτι κἀγὼ ὡς ὑμεῖς, ἀδελφοί, δέομαι ὑμῶν. οὐδέν με ἠδικήσατε·
4:12. estote sicut et ego quia et ego sicut vos fratres obsecro vos nihil me laesistis
Be ye as I, because I also am as you brethren, I beseech you. You have not injured me at all.
4:12. Brothers, I beg you. Be as I am. For I, too, am like you. You have not injured me at all.
4:12. Brethren, I beseech you, be as I [am]; for I [am] as ye [are]: ye have not injured me at all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-20. Ап. теперь обращается к Галатам не с доказательствами, а с горячим увещанием. Пусть они припомнят, как они приняли Павла в тот раз, как он пришел к ним, какое сами они чувствовали блаженство тогда. Как могут они теперь смотреть на него как на своего врага? Враги их - иудействующие, которые хотят себе только славы, нисколько не думая о том вреде, какой причиняют Галатам.

12. Ап. просит Галатов, чтобы они были подобны ему в отношении к закону Моисееву, как и он уподобился им, когда благовестил им Евангелие. Тогда он вполне отрекся от своих прежних иудейских привычек, чтобы, согласно своему правилу (1Кор.IX, 19-22), ничем не оскорблять тех, среди которых ему приходилось действовать (к выражению "как и я" нужно прибавить: был - egenomhn). Галаты теперь, в благодарность Апостолу за его к ним снисхождение, должны сами отрешиться от исполнения предписаний Моисеева закона, к которым они уже стали привыкать. Ап. надеется на то, что Галаты послушаются его и не станут его обижать, потому что ранее они его ничем не обидели.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Affectionate Remonstrance.A. D. 56.
12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. 13 Ye know how through infirmity of the flesh I preached the gospel unto you at the first. 14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. 15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. 16 Am I therefore become your enemy, because I tell you the truth?

That these Christians might be the more ashamed of their defection from the truth of the gospel which Paul had preached to them, he here reminds them of the great affection they formerly had for him and his ministry, and puts them upon considering how very unsuitable their present behaviour was to what they then professed. And here we may observe,

I. How affectionately he addresses himself to them. He styles them brethren, though he knew their hearts were in a great measure alienated from him. He desires that all resentments might be laid aside, and that they would bear the same temper of mind towards him which he did to them; he would have them to be as he was, for he was as they were, and moreover tells them that they had not injured him at all. He had no quarrel with them upon his own account. Though, in blaming their conduct, he had expressed himself with some warmth and concern of mind he assured them that it was not owing to any sense of personal injury or affront (as they might be ready to think), but proceeded wholly from a zeal for the truth and purity of the gospel, and their welfare and happiness. Thus he endeavours to mollify their spirits towards him, that so they might be the better disposed to receive the admonitions he was giving them. Hereby he teaches us that in reproving others we should take care to convince them that our reproofs do not proceed from any private pique or resentment, but from a sincere regard to the honour of God and religion and their truest welfare; for they are then likely to be most successful when they appear to be most disinterested.

II. How he magnifies their former affection to him, that hereby they might be the more ashamed of their present behaviour towards him. To this purpose, 1. He puts them in mind of the difficulty under which he laboured when he came first among them: I knew, says he, how, through infirmity of the flesh, I preached the gospel unto you at the first. What this infirmity of the flesh was, which in the following words he expresses by his temptation that was in his flesh (though, no doubt, it was well known to those Christians to whom he wrote), we can now have no certain knowledge of: some take it to have been the persecutions which he suffered for the gospel's sake; others, to have been something in his person, or manner of speaking, which might render his ministry less grateful and acceptable, referring to 2 Cor. x. 10, and to ch. xii. 7-10. But, whatever it was, it seems it made no impression on them to his disadvantage. For, 2. He takes notice that, notwithstanding this his infirmity (which might possibly lessen him in the esteem of some others), they did not despise nor reject him on the account of it, but, on the contrary, received him as an angel of God, even as Christ Jesus. They showed a great deal of respect to him, he was a welcome messenger to them, even as though an angel of God or Jesus Christ himself had preached to them; yea, so great was their esteem of him, that, if it would have been any advantage to him, they could have plucked out their own eyes, and have given them to him. Note, How uncertain the respects of people are, how apt they are to change their minds, and how easily they are drawn into contempt of those for whom they once had the greatest esteem and affection, so that they are ready to pluck out the eyes of those for whom they would before have plucked out their own! We should therefore labour to be accepted of God, for it is a small thing to be judged of man's judgment, 1 Cor. iv. 2.

III. How earnestly he expostulates with them hereupon: Where is then, says he, the blessedness you spoke of? As if he had said, "Time was when you expressed the greatest joy and satisfaction in the glad tidings of the gospel, and were very forward in pouring out your blessings upon me as the publisher of them; whence is it that you are now so much altered, that you have so little relish of them or respect for me? You once thought yourselves happy in receiving the gospel; have you now any reason to think otherwise?" Note, Those who have left their first love would do well to consider, Where is now the blessedness they once spoke of? What has become of that pleasure they used to take in communion with God, and in the company of his servants? The more to impress upon them a just shame of their present conduct, he again asks (v. 16), "Am I become your enemy, because I tell you the truth? How is it that I, who was heretofore your favourite, am now accounted your enemy? Can you pretend any other reason for it than that I have told you the truth, endeavoured to acquaint you with, and to confirm you in, the truth of the gospel? And, if not, how unreasonable must your disaffection be!" Note, 1. It is no uncommon thing for men to account those their enemies who are really their best friends; for so, undoubtedly, those are, whether ministers or others, who tell them the truth, and deal freely and faithfully with them in matters relating to their eternal salvation, as the apostle now did with these Christians. 2. Ministers may sometimes create enemies to themselves by the faithful discharge of their duty; for this was the case of Paul, he was accounted their enemy for telling them the truth. 3. Yet ministers must not forbear speaking the truth, for fear of offending others and drawing their displeasure upon them. 4. They may be easy in their own minds, when they are conscious to themselves that, if others have become their enemies, it is only for telling them the truth.
Adam Clarke: Commentary on the Bible - 1831
4:12: Be as I am - Thoroughly addicted to the Christian faith and worship, from the deepest conviction of its truth.
For I am as ye are - I was formerly a Jew, and as zealously addicted to the rites and ceremonies of Judaism as ye are, but I am saved from that mean and unprofitable dependence: "Be therefore as I am now; who was once as you now are." Others think the sense to be this: "Be as affectionate to me as I am to you; for ye were once as loving to me as I am now to you."
Ye have not injured me at all - I do not thus earnestly entreat you to return to your Christian profession because your perversion has been any loss to me, nor because your conversion can be to me any gain: ye have not injured me at all, ye only injure yourselves; and I entreat you, through the intense love I bear to you, as my once beloved brethren in Christ Jesus, to return to him from whom ye have revolted.
Albert Barnes: Notes on the Bible - 1834
4:12: Brethren, I beseech you, be as I am ... - There is great bRev_ity in this passage, and no little obscurity, and a great many different interpretations have been given of it by commentators. The various views expressed may be seen in Bloomfield's Crit. Dig. Locke renders it, "Let you and I be as if we were all one, Think yourselves to be very me; as I in my own mind put no difference at all between you and myself." Koppe explains it thus: Imitate my example; for I, though a Jew by birth, care no more for Jewish rites than you." Rosenmuller explains it, "Imitate my manner of life in rejecting the Jewish rites; as I, having renounced the Jewish rites, was much like you when I preached the gospel to you." Other interpretations may be seen in Chandler, Doddridge, Calvin, etc. In our version there seems to be an impropriety of expression; for if he was as they were it would seem to be a matter of course that they would be like him, or would resemble him. The sense of the passage, however, it seems to me cannot be difficult. The reference is doubtless to the Jewish rites and customs, and to the question whether they were binding on Christians. Paul's object is to persuade them to abandon them. He appeals to them, therefore, by his own example. And it means evidently, "Imitate me in this thing. Follow my example, and yield no conformity to those rites and customs." The ground on which he asks them to imitate him may be either:
(1) That he had abandoned them or,
(2) Because he asks them to yield a point to him.
He had done so in many instances for their welfare, and had made many sacrifices for their salvation, and he now asks them to yield this one point, and to become as he was, and to cease these Jewish observances, as he had done.
For I am as ye are - Greek "For I as ye." This means, I suppose, "For I have conformed to your customs in many things. I have abandoned my own peculiarities; given up my customs as far as possible; conformed to you as Gentiles as far as I could do, in order to benefit and save you. I have laid aside the uniqueness of the Jew on the principle of becoming all things to all men (Notes, Co1 9:20-22), in order that I might save you. I ask in return only the slight sacrifice that you will now become like me in the matter under consideration."
Ye have not injured me at all - "It is not a personal matter. I have no cause of complaint. You have done me no personal wrong. There is no variance between us; no unkind feeling; no injury done as individuals. I may, therefore, with the more freedom, ask you to yield this point, when I assure you that I do not feel personally injured. I have no wrong to complain of, and I ask it on higher grounds than would be an individual request: it is for your good, and the good of the great cause." When Christians turn away from the truth, and disregard the instructions and exhortations of pastors, and become conformed to the world, it is not a personal matter, or a matter of personal offence to them, painful as it may be to them. They have no special reason to say that they are personally injured. It is a higher matter. The cause suffers. The interests of religion are injured. The church at large is offended, and the Saviour is "wounded in the house of his friends." Conformity to the world, or a lapse into some sin, is a public offence, and should be regarded as an injury done to the cause of the Redeemer. It shows the magnanimity of Paul, that though they had abandoned his doctrines, and forgotten his love and his toils in their welfare, he did not regard it as a personal offence, and did not consider himself personally injured. An ambitious man or an impostor would have made that the main, if not the only thing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: be: Gal 2:14, Gal 6:14; Gen 34:15; Kg1 22:4; Act 21:21; Co1 9:20-23; Phi 3:7, Phi 3:8
ye: Co2 2:5
Geneva 1599
4:12 (5) Brethren, I beseech you, be as I [am]; for I [am] as ye [are]: ye have not injured me at all.
(5) He moderates and qualifies those things in which he might have seemed to have spoken somewhat sharply, very skilfully and divinely declaring his good will toward them in such a way, that the Galatians could not but either be utterly hopeless when they read these things, or acknowledge their own lack of steadfastness with tears, and desire pardon.
John Gill
4:12 Brethren, I beseech you, be as I am,.... Though they had gone so far backwards, yet still hoping well of them that they would he reclaimed, he styles them "brethren": not in a carnal but spiritual relation, as being born of God, and belonging to his family; and out of his sincere and hearty love for them as his brethren in Christ, he exhorts them to be as he was; which some understand of affection, as desiring them to show the same love to him as to themselves, that he might be to them as another I, as a part of themselves; so true friendship makes, and true friends look upon each other to be, as Jonathan and David, and the first Christians were, of one heart and soul. But this phrase rather seems to have regard to likeness and imitation; and the sense is, that he would have them to be as he was, and do as he did; to be as free from the law, and the servitude and bondage of it, as he was; to reckon themselves dead unto it, as he did; and to relinquish the observance of days, and months, and times, and years, and any and every part of the ceremonial law, and to account all these things, as he had done, loss and dung for Christ; and this he presses, not in an authoritative way, laying his commands as an apostle upon them, but in a kind and gentle manner entreating them: and which he backs with the following reason or argument,
for I am as ye are; as your very selves; I have the same love for you, you have for yourselves; I love you as I do myself; this way go such interpreters that understand the exhortation to regard love and affection: but rather the meaning is, be as I am, and do as I do, "because I was as you are"; so the Syriac and Arabic versions read the words. Some think that the apostle particularly addresses the Jews in these churches; and that his sense is, that he was born a Jew, as they were, was brought up in the Jewish religion, and in the observance of these things, as they had been, and yet he had relinquished them, therefore would have them do so likewise: or rather his intention is, that he had been as zealous for the observation of the ceremonial law, and all the rituals of it, as they now were; and though he was a Jew by birth, and had had a Jewish education, and so had been prejudiced in favour of these things, yet he had renounced them all; and therefore they who were Gentiles, and were never under obligation to them, should never think of coming into bondage by them; and since he had accommodated himself to them, and had become all things to all, that he might gain some, whether Jews or Gentiles, so he hoped they would condescend to him, and follow his example: or this may have respect, not to his former but present state, according to our version; and the sense be, I am as you are, and you are as I am with respect to things spiritual; we are both alike in Christ, chosen in him, and redeemed by him; are equally regenerated by his Spirit, and are all the children of God by faith in him, and no more servants; are all equally Christ's free men, and have a right to the same privileges and immunities; and therefore be as I am, as free from observing the ceremonies of the law, and so from the bondage of it, since we are upon an equal foot, and upon the same foundation in Christ.
Ye have not injured me at all; what injury they had done was to God, whose will it was that these things should be abolished; and to Christ, who had broken down the middle wall of partition; and to the Gospel, which proclaimed liberty to the captives; and to their own souls, by entangling themselves with the yoke of bondage; but no personal private injury was done to the apostle by their compliance with the law. This he says, lest they should think that he spoke out of anger and resentment, and on account of any personal affront offered to him; which leads him to take notice of their former kindness and respect to him, and which he designs as a reason why they should pay the same deference to him now as then.
John Wesley
4:12 Brethren, I beseech you, be as I am - Meet me in mutual love. For I am as ye were - I still love you as affectionately as ye once loved me. Why should I not? Ye have not injured me at all - I have received no personal injury from you.
Robert Jamieson, A. R. Fausset and David Brown
4:12 be as I am--"As I have in my life among you cast off Jewish habits, so do ye; for I am become as ye are," namely, in the non-observance of legal ordinances. "The fact of my laying them aside among Gentiles, shows that I regard them as not at all contributing to justification or sanctification. Do you regard them in the same light, and act accordingly." His observing the law among the Jews was not inconsistent with this, for he did so only in order to win them, without compromising principle. On the other hand, the Galatian Gentiles, by adopting legal ordinances, showed that they regarded them as needful for salvation. This Paul combats.
ye have not injured me at all--namely, at the period when I first preached the Gospel among you, and when I made myself as you are, namely, living as a Gentile, not as a Jew. You at that time did me no wrong; "ye did not despise my temptation in the flesh" (Gal 4:14): nay, you "received me as an angel of God." Then in Gal 4:16, he asks, "Have I then, since that time, become your enemy by telling you the truth?"
4:134:13: Գիտէ՛ք դուք՝ զի տկարութեամբ մարմնոյ աւետարանեցի ձեզ զառաջինն. եւ զփորձանսն որ ՚ի մարմնի իմում էին[4241], [4241] Ոմանք. Գիտէք իսկ զի տկարութեամբ։
13 Դուք գիտէք, որ տկար մարմնով աւետարանեցի ձեզ առաջին անգամ,
13 Դուք գիտէք թէ առաջին անգամ մարմնիս տկարութիւնովը ձեզի աւետարանը քարոզեցի. բայց իմ մարմնիս վրայ կրած փորձութիւնս
Գիտէք դուք զի տկարութեամբ մարմնոյ աւետարանեցի ձեզ զառաջինն. եւ զփորձանսն որ ի մարմնի իմում էին:

4:13: Գիտէ՛ք դուք՝ զի տկարութեամբ մարմնոյ աւետարանեցի ձեզ զառաջինն. եւ զփորձանսն որ ՚ի մարմնի իմում էին[4241],
[4241] Ոմանք. Գիտէք իսկ զի տկարութեամբ։
13 Դուք գիտէք, որ տկար մարմնով աւետարանեցի ձեզ առաջին անգամ,
13 Դուք գիտէք թէ առաջին անգամ մարմնիս տկարութիւնովը ձեզի աւետարանը քարոզեցի. բայց իմ մարմնիս վրայ կրած փորձութիւնս
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: знаете, что, [хотя] я в немощи плоти благовествовал вам в первый раз,
4:13  οἴδατε δὲ ὅτι δι᾽ ἀσθένειαν τῆς σαρκὸς εὐηγγελισάμην ὑμῖν τὸ πρότερον,
4:13. οἴδατε (ye-had-come-to-see) δὲ (moreover) ὅτι (to-which-a-one) δι' (through) ἀσθένειαν (of-an-un-vigoring-of) τῆς (of-the-one) σαρκὸς (of-a-flesh) εὐηγγελισάμην ( I-goodly-messaged-to ) ὑμῖν (unto-ye) τὸ (to-the-one) πρότερον, (to-more-before,"
4:13. scitis autem quia per infirmitatem carnis evangelizavi vobis iam pridemAnd you know how, through infirmity of the flesh, I preached the gospel to you heretofore: and your temptation in my flesh
13. but ye know that because of an infirmity of the flesh I preached the gospel unto you the first time:
4:13. But you know that, in the weakness of the flesh, I have preached the Gospel to you for a long time, and that your trials are in my flesh.
4:13. Ye know how through infirmity of the flesh I preached the gospel unto you at the first.
Ye know how through infirmity of the flesh I preached the gospel unto you at the first:

13: знаете, что, [хотя] я в немощи плоти благовествовал вам в первый раз,
4:13  οἴδατε δὲ ὅτι δι᾽ ἀσθένειαν τῆς σαρκὸς εὐηγγελισάμην ὑμῖν τὸ πρότερον,
4:13. scitis autem quia per infirmitatem carnis evangelizavi vobis iam pridem
And you know how, through infirmity of the flesh, I preached the gospel to you heretofore: and your temptation in my flesh
4:13. But you know that, in the weakness of the flesh, I have preached the Gospel to you for a long time, and that your trials are in my flesh.
4:13. Ye know how through infirmity of the flesh I preached the gospel unto you at the first.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14. Мало того, что Галаты его ничем не обидели, - они приняли его с чрезвычайным радушием. Это было, когда Ап. в первый раз посетил Галатию (Деян XVI:6). Он собственно не намеревался здесь долго оставаться, но заболел (di asqeneian t. sarkoV) и принужден был на некоторое время остаться в Галатии, где и стал проповедывать Евангелие (о втором посещении Галатии Павлом говорится в XVIII гл. 23-м ст. кн. Деяний). Галаты не презрели, не погнушались тем искушением, какое представляла для них болезнь Апостола (вместо: "искушения моего" нужно, следуя более достоверным текстам, читать: "искушения вашего"), а приняли Павла как небесного посланника-ангела, даже как самого Христа. - О болезни Апостола ср. 2Кор. XII:7-9.
Adam Clarke: Commentary on the Bible - 1831
4:13: Ye know how through infirmity - The apostle seems to say that he was much afflicted in body when he first preached the Gospel to them. And is this any strange thing, that a minister, so laborious as St. Paul was, should be sometimes overdone and overcome by the severity of his labors? Surely not. This might have been only an occasional affliction, while laboring in that part of Asia Minor; and not a continual and incurable infirmity, as some have too hastily conjectured.
Albert Barnes: Notes on the Bible - 1834
4:13: Ye know how - To show them the folly of their embracing the new views which they had adopted, he reminds them of past times, and particularly of the strength of the attachment which they had evinced for him in former days.
Through infirmity of the flesh - Greek "Weakness" (ἀσθένειαν astheneian); compare the Co1 2:3 note; Co2 10:10; Co2 12:7 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: through: Co1 2:3; Co2 10:10, Co2 11:6, Co2 11:30, Co2 12:7-10, Co2 13:4
at: Gal 1:6; Act 16:6
Geneva 1599
4:13 Ye know how through (m) infirmity of the flesh I preached the gospel unto you at the first.
(m) Many afflictions.
John Gill
4:13 Ye know how, through infirmity of the flesh,.... Meaning either their infirmity, to which the apostle accommodated himself in preaching the Gospel to them, delivering it in such a manner as suited with their capacities, feeding them with milk, and not with strong meat; or his own infirmity, respecting either some particular bodily infirmity and disorder, as the headache, with which he is said to be greatly troubled; or the weakness of his bodily presence, the mean outward appearance he made, the contemptibleness of his voice, and the great humility with which he behaved; or rather the many reproaches, afflictions, and persecutions which attended him, when, says he,
I preached the Gospel unto you at the first; not the law, but the Gospel; and this he did at his first entrance among them, and was the first that preached it to them, and was the means of their conversion; and therefore, being their spiritual Father, they ought to be as he was, and follow him as they had him for an example.
John Wesley
4:13 I preached to you, notwithstanding infirmity of the flesh - That is, notwithstanding bodily weakness, and under great disadvantage from the despicableness of my outward appearance.
Robert Jamieson, A. R. Fausset and David Brown
4:13 how through infirmity--rather, as Greek, "Ye know that because of an infirmity of my flesh I preached," &c. He implies that bodily sickness, having detained him among them, contrary to his original intentions, was the occasion of his preaching the Gospel to them.
at the first--literally, "at the former time"; implying that at the time of writing he had been twice in Galatia. See my Introduction; also see on Gal 4:16, and Gal 5:21. His sickness was probably the same as recurred more violently afterward, "the thorn in the flesh" (2Cor 12:7), which also was overruled to good (2Cor 12:9-10), as the "infirmity of the flesh" here.
4:144:14: ո՛չ անարգեցէք՝ եւ ո՛չ անգոսնեցէք. այլ իբրեւ զհրեշտա՛կ Աստուծոյ ընկալարուք զիս, իբրեւ զՔրիստոս Յիսուս[4242]։ [4242] Ոմանք. Իբրեւ զՅիսուս Քրիստոս։
14 եւ չանարգեցիք ու չարհամարհեցիք այն փորձութիւնները, որ կրում էի իմ մարմնի վրայ[76]. այլ իբրեւ Աստծու հրեշտակ ընդունեցիք ինձ, իբրեւ Քրիստոս Յիսուս:[76] Լաւագոյն յուն. բն. ունեն... եւ չանարգեցիք ու չարհամարհեցիք իմ մարմինը, որ ձեր փորձութիւնը եղաւ...
14 Չանարգեցիք ու չարհամարհեցիք, հապա Աստուծոյ հրեշտակի մը պէս զիս ընդունեցիք՝ Քրիստոս Յիսուսին պէս։
ոչ անարգեցէք եւ ոչ անգոսնեցէք, այլ իբրեւ զհրեշտակ Աստուծոյ ընկալարուք զիս, իբրեւ զՔրիստոս Յիսուս:

4:14: ո՛չ անարգեցէք՝ եւ ո՛չ անգոսնեցէք. այլ իբրեւ զհրեշտա՛կ Աստուծոյ ընկալարուք զիս, իբրեւ զՔրիստոս Յիսուս[4242]։
[4242] Ոմանք. Իբրեւ զՅիսուս Քրիստոս։
14 եւ չանարգեցիք ու չարհամարհեցիք այն փորձութիւնները, որ կրում էի իմ մարմնի վրայ[76]. այլ իբրեւ Աստծու հրեշտակ ընդունեցիք ինձ, իբրեւ Քրիստոս Յիսուս:
[76] Լաւագոյն յուն. բն. ունեն... եւ չանարգեցիք ու չարհամարհեցիք իմ մարմինը, որ ձեր փորձութիւնը եղաւ...
14 Չանարգեցիք ու չարհամարհեցիք, հապա Աստուծոյ հրեշտակի մը պէս զիս ընդունեցիք՝ Քրիստոս Յիսուսին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: но вы не презрели искушения моего во плоти моей и не возгнушались [им], а приняли меня, как Ангела Божия, как Христа Иисуса.
4:14  καὶ τὸν πειρασμὸν ὑμῶν ἐν τῇ σαρκί μου οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύσατε, ἀλλὰ ὡς ἄγγελον θεοῦ ἐδέξασθέ με, ὡς χριστὸν ἰησοῦν.
4:14. καὶ (and) τὸν (to-the-one) πειρασμὸν (to-a-piercing-of) ὑμῶν (of-ye) ἐν (in) τῇ (unto-the-one) σαρκί (unto-a-flesh) μου (of-me) οὐκ (not) ἐξουθενήσατε (ye-not-from-oned-out-unto) οὐδὲ (not-moreover) ἐξεπτύσατε, (ye-spewed-out,"ἀλλὰ (other) ὡς (as) ἄγγελον (to-a-messenger) θεοῦ (of-a-Deity) ἐδέξασθέ ( ye-received ) με, (to-me,"ὡς (as) Χριστὸν (to-Anointed) Ἰησοῦν. (to-an-Iesous)
4:14. et temptationem vestram in carne mea non sprevistis neque respuistis sed sicut angelum Dei excepistis me sicut Christum IesumYou despised not, nor rejected: but received me as an angel of God, even as Christ Jesus.
14. and that which was a temptation to you in my flesh ye despised not, nor rejected; but ye received me as an angel of God, as Christ Jesus.
4:14. You did not despise or reject me. But instead, you accepted me like an Angel of God, even like Christ Jesus.
4:14. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, [even] as Christ Jesus.
And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, [even] as Christ Jesus:

14: но вы не презрели искушения моего во плоти моей и не возгнушались [им], а приняли меня, как Ангела Божия, как Христа Иисуса.
4:14  καὶ τὸν πειρασμὸν ὑμῶν ἐν τῇ σαρκί μου οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύσατε, ἀλλὰ ὡς ἄγγελον θεοῦ ἐδέξασθέ με, ὡς χριστὸν ἰησοῦν.
4:14. et temptationem vestram in carne mea non sprevistis neque respuistis sed sicut angelum Dei excepistis me sicut Christum Iesum
You despised not, nor rejected: but received me as an angel of God, even as Christ Jesus.
4:14. You did not despise or reject me. But instead, you accepted me like an Angel of God, even like Christ Jesus.
4:14. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, [even] as Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:14: And my temptation which was in my flesh - On this verse there are a great many various readings, as there are various opinions.
Instead of μου, My temptation, ABC*D*FG, some others, with the Coptic, Vulgate, Itala, and several of the primitive fathers, have ὑμων, Your temptation.
The word πειρασμον, which we translate temptation, signifies trial of any kind. The verse therefore may be read, "Ye despised not the trial which was in my flesh;" or, "Ye despised not your trial, which was in my flesh:" i.e. what my flesh suffered on your account, the afflictions I passed through in consequence of my severe labors on your account. You did not consider me less an apostle of God on account of my sinking for a time under the weight of my work. Had they been disaffected towards him at that time, they would have used this to the prejudice of his apostolic mission. "What! do you pretend to be an extraordinary messenger from God, and yet are suffered to fall into sickness under the severity of your labor? If God sent you, would he not sustain you?" This would have been quite natural, had they not been well affected toward him. But, on the contrary, notwithstanding these afflictions, they received him as an angel of God - as a messenger from heaven, and as Jesus Christ himself. This appears to me to be the simple meaning of the apostle, and that he neither alludes to a bodily nor mental infirmity, which generally or periodically afflicted him, as some have imagined. Nor does he appear at all to speak of the same case as that mentioned Co2 12:7, where I wish the reader to consult the notes. That St. Paul had frequent and severe afflictions, in consequence of his constant and severe exertions in the Gospel ministry, we may readily believe, and of this his own words bear sufficient testimony.
See his affecting account, Co2 11:23-29, and the notes there.
Albert Barnes: Notes on the Bible - 1834
4:14: And my temptation - "My trial," the thing which was to me a trial and calamity. The meaning is, that he was afflicted with various calamities and infirmities, but that this did not hinder their receiving him as an angel from heaven. There is, however, a considerable variety in the mss. on this verse. Many mss., instead of "my temptation," read "your temptation;" and Mill maintains that this is the true reading. Griesbach hesitates between the two. But it is not very important to determine which is the true reading. If it should be "your," then it means that they were tempted by his infirmities to reject him; and so it amounts to about the same thing. The general sense is, that he had some bodily infirmity, perhaps some periodically returning disease, that was a great trial to him, which they bore with, with great patience and affection. What that was, he has not informed us, and conjecture is vain.
But received me as an angel of God - With the utmost respect, as if I had been an angel sent from God.
Even as Christ Jesus - As you would have done the Redeemer himself. Learn hence:
(1) That the Lord Jesus is superior to an angel of God.
(2) that the highest proof of attachment to a minister, is to receive him as the Saviour would be received.
(3) it showed their attachment to the Lord Jesus, that they received his apostle as they would have received the Saviour himself; compare Mat 10:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: ye: Gal 4:13; Job 12:5; Psa 119:141; Ecc 9:16; Isa 53:2, Isa 53:3; Co1 1:28, Co1 4:10; Th1 4:8
an angel: Sa2 14:17, Sa2 19:27; Zac 12:8; Mal 2:7; Heb 13:2
as Christ: Mat 10:40, Mat 18:5, Mat 25:40; Luk 10:16; Joh 13:20; Co2 5:20; Th1 2:13
Geneva 1599
4:14 And my (n) temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, [even] as (o) Christ Jesus.
(n) Those daily troubles with which the Lord tried me among you.
(o) For the sake of my ministry.
John Gill
4:14 And my temptation which was in my flesh,.... The same with the infirmity of his flesh, and which was a trial of his faith and patience, and every other grace, as the afflictions of the saints be. The Alexandrian copy, and some others, and the Vulgate Latin version read, "your temptation in my flesh"; that which was a trial of them, whether they would receive him or not. This
ye despised not; nor the apostle on the account of it, nor his ministry; they thought never the worse of him, nor of the Gospel he preached, because of this:
nor rejected; him, nor the counsel of God declared by him,
but received me; as they did, into their cities and places of worship, into their houses, and into their hearts and affections: and that
as an angel of God; with all that reverence and respect, that high esteem, veneration, and affection, as if one of the celestial inhabitants had been sent down from heaven to bring them the good tidings of the Gospel: or "as a messenger of God", as the phrase may be rendered: as one that had his mission and commission from God, which was not at all disputed by them: but they looked upon him under that character, and regarded him as such,
even as Christ Jesus; as his ambassador, as representing him, as being in his stead; yea, if he had been personally present as man among them, they could not have shown greater respect to him as such, than they did to the apostle; for as for any religious worship and adoration, that they did not offer to him; and had they, he would have addressed them in like manner he did the inhabitants of Lystra, Acts 14:14. Now since they showed him so much respect, notwithstanding all his infirmities, temptations, and afflictions, when he first preached the Gospel; what should hinder that they should not pay the same regard to him now, by abiding in his doctrine and following his example, since he was the same man in his principles and practices now as then?
John Wesley
4:14 And ye did not slight my temptation - That is, ye did not slight or disdain me for my temptation, my "thorn in the flesh."
Robert Jamieson, A. R. Fausset and David Brown
4:14 my temptation--The oldest manuscripts read, "your temptation." My infirmity, which was, or might have been, a "temptation," or trial, to you, ye despised not, that is, ye were not tempted by it to despise me and my message. Perhaps, however, it is better to punctuate and explain as LACHMANN, connecting it with Gal 4:13, "And (ye know) your temptation (that is, the temptation to which ye were exposed through the infirmity) which was in my flesh. Ye despised not (through natural pride), nor rejected (through spiritual pride), but received me," &c. "Temptation does not mean here, as we now use the word, tendency to an evil habit, but BODILY TRIAL."
as an angel of God--as a heaven-inspired and sent messenger from God: angel means "messenger" (Mal 2:7). Compare the phrase, 2Kings 19:27, a Hebrew and Oriental one for a person to be received with the highest respect (Zech 12:8). An angel is free from the flesh, infirmity, and temptation.
as Christ--being Christ's representative (Mt 10:40). Christ is Lord of angels.
4:154:15: Իսկ արդ՝ ո՞ւր է երանութիւնն ձեր. վկա՛յ եմ ձեզ, եթէ հնա՛ր ինչ էր՝ զա՛չս ձեր հանէիք եւ տայիք ինձ[4243]։ [4243] Ոմանք. Զի թէ հնար ինչ է՝ զաչս։
15 Իսկ արդ, ո՞ւր է ձեր երանութիւնը: Վկայում եմ ձեզ. եթէ հնար լինէր, ձեր աչքերը կը հանէիք ու կը տայիք ինձ:
15 Ուրեմն ի՞նչ բանի համար էր այն ձեր երանութիւնը. քանզի ես կը վկայեմ ձեզի համար, որ եթէ կարելի ըլլար, ձեր աչքերը պիտի հանէիք ու ինծի տայիք։
Իսկ արդ ո՞ւր է երանութիւնն ձեր. վկայեմ ձեզ, եթէ հնար ինչ էր, զաչս ձեր հանէիք եւ տայիք ինձ:

4:15: Իսկ արդ՝ ո՞ւր է երանութիւնն ձեր. վկա՛յ եմ ձեզ, եթէ հնա՛ր ինչ էր՝ զա՛չս ձեր հանէիք եւ տայիք ինձ[4243]։
[4243] Ոմանք. Զի թէ հնար ինչ է՝ զաչս։
15 Իսկ արդ, ո՞ւր է ձեր երանութիւնը: Վկայում եմ ձեզ. եթէ հնար լինէր, ձեր աչքերը կը հանէիք ու կը տայիք ինձ:
15 Ուրեմն ի՞նչ բանի համար էր այն ձեր երանութիւնը. քանզի ես կը վկայեմ ձեզի համար, որ եթէ կարելի ըլլար, ձեր աչքերը պիտի հանէիք ու ինծի տայիք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Как вы были блаженны! Свидетельствую о вас, что, если бы возможно было, вы исторгли бы очи свои и отдали мне.
4:15  ποῦ οὗν ὁ μακαρισμὸς ὑμῶν; μαρτυρῶ γὰρ ὑμῖν ὅτι εἰ δυνατὸν τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἐδώκατέ μοι.
4:15. ποῦ (Of-whither) οὖν (accordingly) ὁ (the-one) μακαρισμὸς (a-blessing-of) ὑμῶν; (of-ye?"μαρτυρῶ (I-witness) γὰρ (therefore) ὑμῖν (unto-ye) ὅτι (to-which-a-one,"εἰ (if) δυνατὸν (able,"τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) ὑμῶν (of-ye) ἐξορύξαντες ( having-dug-out ,"ἐδώκατέ (ye-gave) μοι. (unto-me)
4:15. ubi est ergo beatitudo vestra testimonium enim perhibeo vobis quia si fieri posset oculos vestros eruissetis et dedissetis mihiWhere is then your blessedness? For I bear you witness that, if it could be done, you would have plucked out your own eyes and would have given them to me.
15. Where then is that gratulation of yourselves? for I bear you witness, that, if possible, ye would have plucked out your eyes and given them to me.
4:15. Therefore, where is your happiness? For I offer to you testimony that, if it could be done, you would have plucked out your own eyes and would have given them to me.
4:15. Where is then the blessedness ye spake of? for I bear you record, that, if [it had been] possible, ye would have plucked out your own eyes, and have given them to me.
Where is then the blessedness ye spake of? for I bear you record, that, if [it had been] possible, ye would have plucked out your own eyes, and have given them to me:

15: Как вы были блаженны! Свидетельствую о вас, что, если бы возможно было, вы исторгли бы очи свои и отдали мне.
4:15  ποῦ οὗν ὁ μακαρισμὸς ὑμῶν; μαρτυρῶ γὰρ ὑμῖν ὅτι εἰ δυνατὸν τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἐδώκατέ μοι.
4:15. ubi est ergo beatitudo vestra testimonium enim perhibeo vobis quia si fieri posset oculos vestros eruissetis et dedissetis mihi
Where is then your blessedness? For I bear you witness that, if it could be done, you would have plucked out your own eyes and would have given them to me.
4:15. Therefore, where is your happiness? For I offer to you testimony that, if it could be done, you would have plucked out your own eyes and would have given them to me.
4:15. Where is then the blessedness ye spake of? for I bear you record, that, if [it had been] possible, ye would have plucked out your own eyes, and have given them to me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16. В то время Галаты считали себя воистину блаженными, счастливыми (tiV oun hv o makarismoV umwn) от того, что среди них был Павел. Они, в чувстве восторга, готовы были для Павла пожертвовать тем органом, который для человека всего дороже - глазами своими (ср. Пс. XVI:8; Мф XVIII:9). И вот, положение вещей настолько изменилось, что Павел стал их врагом (wste ecqroV umwn gegona), за то что говорил и говорит только истину. Очевидно, что враждебные чувства в Галатах к Павлу пробудились уже во время второго пребывания Апостола в Галатии, и с такими чувствами Галаты остаются и в момент написания послания (ср. I:9; V:3, 21). - Истину - т. е. правду о той опасности, какая угрожала Галатам со стороны иудействующих, и о законе вообще.
Adam Clarke: Commentary on the Bible - 1831
4:15: Where is then the blessedness ye spake of? - Ye spake of should be in italics, there being no corresponding word in the Greek text. Perhaps there is not a sentence in the New Testament more variously translated than this. I shall give the original: τις ουν ην ὁ μακαρισμος ὑμων· What was then your blessedness! Or, How great was your happiness at that time! Or, What blessings did ye then pour on me! It is worthy of remark, that, instead of τις, what, ABCFG, several others, the older Syriac, the later Syriac in the margin, the Armenian, Vulgate, one copy of the Itala, and some of the fathers, have που, where; and ην, was, is omitted by ACD, several others, also the Vulgate, Itala, and the Latin fathers. According to these authorities the text should be read thus: Where then is your blessedness? Having renounced the Gospel, you have lost your happiness. What have your false teachers given you to compensate the loss of communion with God, or that Spirit of adoption, that Spirit of Christ, by which you cried Abba, Father! If, however, we understand the words as implying the benedictions they then heaped on the apostle, the sense will be sufficiently natural, and agree well with the concluding part of the verse; for I bear you record, that, if possible, ye would have plucked out your own eyes, and have given them to me. You had then the strongest affection for me; you loved God, and you loved me for God's sake, and were ready to give me the most unequivocal proof of your love.
Dearer than one's eyes, or to profess to give one's eyes for the sake of a person, appears to have been a proverbial expression, intimating the highest tokens of the strongest affection. We find a similar form of speech in Terence, Adelphi, act iv., scene 5, ver. 67.
- Di me pater Omnes oderint, ni magis te
quam oculos nunc ego amo meos.
"O father, may all the gods hate me,
if I do not love you now more than my own eyes."
Albert Barnes: Notes on the Bible - 1834
4:15: Where is then the blessedness - Margin, "What was" - in accordance with the Greek. The words "ye spake of" are not in the Greek, and should have been printed in italics. But they obscure the sense at any rate. This is not to be regarded as a question, asking what had become of the blessedness, implying that it had departed; but it is rather to be regarded as an exclamation, referring to the happiness of that moment, and their affection and joy when they thus received him. "What blessedness you had then! How happy was that moment! What tenderness of affection! What overflowing joy!" It was a time full of joy, and love, and affectionate confidence. So Tyndale well renders it, "How happy were ye then!" In this interpretation, Doddridge, Rosenmuller, Bloomfield, Koppe, Chandler, and others concur. Locke renders it, "What benedictions did you then pour out on me!"
For I bear you record - I testify.
Ye would have plucked out your own eyes ... - No higher proof of attachment could have been given. They loved him so much, that they would have given to him anything, however dear; they would have done anything to contribute to his welfare. How changed, now that they had abandoned his doctrines, and yielded themselves to the guidance of those who taught a wholly different doctrine!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: Where is: or, What was
the blessedness: Gal 3:14, Gal 5:22, Gal 6:4; Luk 8:13; Rom 4:6-9, Rom 5:2, Rom 15:13
I bear: Rom 10:2; Co2 8:3; Col 4:13
if: Gal 4:19; Rom 9:3; Th1 2:8, Th1 5:13; Jo1 3:16-18
Geneva 1599
4:15 (p) Where is then the blessedness ye spake of? for I bear you record, that, if [it had been] possible, ye would have plucked out your own eyes, and have given them to me.
(p) What a talk was there abroad in the world among men, how happy you were when you received the gospel?
John Gill
4:15 Where is then the blessedness you spake of?.... Or, as some copies read, "what was then your blessedness?" what, and how great was it? meaning, when the Gospel was first preached to them by him; when Christ was revealed to them as God's salvation; when the doctrines of free justification by the righteousness of Christ, and full pardon by his atonement and satisfaction by his sacrifice, were published among them; when the love of God was shed abroad in their hearts, and the Spirit of Christ was sent thither, crying "Abba", Father: but, alas! where was this blessedness now, since they were turning to the weak and beggarly elements of the ceremonial law, and were inclined to observe its ordinances, and bring themselves hereby into a state of bondage? They were happy persons while under the ministry of the apostle; as a Gospel ministry is a great happiness to any that enjoy it; for this is the way to find eternal life, to have spiritual peace and pleasure, joy and comfort, light and liberty, whereas a contrary doctrine leads to all the reverse. The apostle hereby puts them in mind how they were looked upon as happy persons by himself at that time, whom they received with so much respect and reverence, and his ministry with so much readiness and cheerfulness, and to so much profit and advantage; and also by other churches who were sensible of the high favour they enjoyed, by having so great a preacher of the Gospel among them; and even at that time they thought themselves the happiest persons in the world, and that they could not have been more so, unless they had had Christ himself in person among them; so beautiful were the feet of this bringer of glad tidings to them:
for I bear you record, that if it had been possible ye would have plucked out your own eyes, and have given them to me; so fully persuaded was the apostle of their strong and sincere affection for him at that time, that he was ready to attest the truth of this in any form to any persons; that were it a possible thing for them, and could it have been of any advantage to him, they would even have plucked out their eyes, than which nothing is dearer, or more useful to a man, and have parted with them to him, and for his sake; and doubtless persons so affected would cheerfully have laid down their lives for him; but things had taken another turn since.
John Wesley
4:15 What was then the blessedness ye spake of - On which ye so congratulated one another.
Robert Jamieson, A. R. Fausset and David Brown
4:15 Where, &c.--Of what value was your congratulation (so the Greek for "blessedness" expresses) of yourselves, on account of your having among you me, the messenger of the Gospel, considering how entirely you have veered about since? Once you counted yourselves blessed in being favored with my ministry.
ye would have plucked out your own eyes--one of the dearest members of the body--so highly did you value me: a proverbial phrase for the greatest self-sacrifice (Mt 5:29). CONYBEARE and HOWSON think that this particular form of proverb was used with reference to a weakness in Paul's eyes, connected with a nervous frame, perhaps affected by the brightness of the vision described, Acts 22:11; 2Cor 12:1-7. "You would have torn out your own eyes to supply the lack of mine." The divine power of Paul's words and works, contrasting with the feebleness of his person (2Cor 10:10), powerfully at first impressed the Galatians, who had all the impulsiveness of the Celtic race from which they sprang. Subsequently they soon changed with the fickleness which is equally characteristic of Celts.
4:164:16: Արդ՝ զի՞ թշնամի իմն եղէ ձեզ, զի զստո՛յգն խօսեցայ[4244]։ [4244] Ոմանք. Այլ զի թշնամի։
16 Հիմա ինչո՞ւ թշնամի դարձայ ձեզ, որ ճիշտը խօսեցի:
16 Ուստի ձեր թշնամի՞ն եղայ ձեզի ճշմարիտը խօսելուս համար։
Արդ զի՞ թշնամի իմն եղէ ձեզ, զի զստոյգն խօսեցայ:

4:16: Արդ՝ զի՞ թշնամի իմն եղէ ձեզ, զի զստո՛յգն խօսեցայ[4244]։
[4244] Ոմանք. Այլ զի թշնամի։
16 Հիմա ինչո՞ւ թշնամի դարձայ ձեզ, որ ճիշտը խօսեցի:
16 Ուստի ձեր թշնամի՞ն եղայ ձեզի ճշմարիտը խօսելուս համար։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: Итак, неужели я сделался врагом вашим, говоря вам истину?
4:16  ὥστε ἐχθρὸς ὑμῶν γέγονα ἀληθεύων ὑμῖν;
4:16. ὥστε (As-also) ἐχθρὸς (en-emnitied) ὑμῶν (of-ye) γέγονα (I-hath-had-come-to-become) ἀληθεύων (un-secluding-of) ὑμῖν; (unto-ye?"
4:16. ergo inimicus vobis factus sum verum dicens vobisAm I then become your enemy, because I tell you the truth?
16. So then am I become your enemy, because I tell you the truth?
4:16. So then, have I become your enemy by telling you the truth?
4:16. Am I therefore become your enemy, because I tell you the truth?
Am I therefore become your enemy, because I tell you the truth:

16: Итак, неужели я сделался врагом вашим, говоря вам истину?
4:16  ὥστε ἐχθρὸς ὑμῶν γέγονα ἀληθεύων ὑμῖν;
4:16. ergo inimicus vobis factus sum verum dicens vobis
Am I then become your enemy, because I tell you the truth?
4:16. So then, have I become your enemy by telling you the truth?
4:16. Am I therefore become your enemy, because I tell you the truth?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:16: Am I therefore become your enemy - How is it that you are so much altered towards me, that you now treat me as an enemy, who formerly loved me with the most fervent affection? Is it because I tell you the truth; that very truth for which you at first so ardently loved me?
Albert Barnes: Notes on the Bible - 1834
4:16: Am I therefore become your enemy ... - Is my telling you the truth in regard to the tendency of the doctrines which you have embraced, and the character of those who have led you astray, and your own error, a proof that I have ceased to be your friend? How apt are we to feel that the man who tells us of our faults is our enemy! How apt are we to treat him coldly, and to "cut his acquaintance," and to regard him with dislike! The reason is, he gives us pain; and we cannot have pain given to us, even by the stone against which we stumble, or by any of the brute creation, without momentary indignation, or regarding them for a time as our enemies. Besides, we do not like to have another person acquainted with our faults and our follies; and we naturally avoid the society of those who are thus acquainted with us. Such is human nature; and it requires no little grace for us to overcome this. and to regard the man who tells us of our faults, or the faults of our families, as our friend.
We love to be flattered, and to have our friends flattered; and we shrink with pain from any exposure, or any necessity for repentance. Hence, we become alienated from him who is faithful in reproving us for our faults. Hence, people become offended with their ministers when they reprove them for their sins. Hence, they become offended at the truth. Hence, they resist the influences of the Holy Spirit, whose office it is to bring the truth to the heart, and to reprove men for their sins. There is nothing more difficult than to regard with steady and unwavering affection the man who faithfully tells us the truth at all times, when that truth is painful. Yet he is our best friend. "Faithful are the wounds of a friend, but the kisses of an enemy are deceitful," Pro 27:6. If I am in danger of falling down a precipice, he shows to me the purest friendship who tells me of it; if I am in danger of breathing the air of the pestilence, and it can be avoided, he shows to me pure kindness who tells me of it. So still more, if I am indulging in a course of conduct that may ruin me, or cherishing error that may endanger my salvation, he shows me the purest friendship who is most faithful in warning me, and apprising me of what must be the termination of my course.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: become: Gal 3:1-4; Kg1 18:17, Kg1 18:18, Kg1 21:20, Kg1 22:8, Kg1 22:27; Ch2 24:20-22, Ch2 25:16; Psa 141:5; Pro 9:8; Joh 7:7, Joh 8:45
because: Gal 2:5, Gal 2:14, Gal 5:7
John Gill
4:16 Am I therefore become your enemy,.... Not that he was an enemy to them, he had the same cordial affection for them as ever; he had their true interest at heart, and was diligently pursuing it; but they, through the insinuations of the false teachers, had entertained an ill opinion of him, and an aversion to him, and treated him as if he had been an enemy to them, and as if they had a real hatred of him: and that for no other reason, as he observes, but
because I tell you the truth; the Gospel so called, because it comes from the God of truth, is concerned with Christ, who is truth itself, and is dictated, revealed, and blessed by the Spirit of truth; and is opposed unto, and is distinct from the law, which is only an image and shadow, and not truth itself: it chiefly respects the great truths of salvation alone by Christ, and justification by his righteousness; and may also regard what he had said concerning the abrogation of the law, blaming them for the observance of it, and calling its institutions weak and beggarly elements; all which he told or spoke publicly, plainly, honestly, fully, and faithfully, boldly, constantly, and with all assurance, consistently, and in pure love to their souls; and yet it brought on him their anger and resentment. Telling the truth in such a manner often brings many enemies to the ministers of Christ; not only the men of the world, profane sinners, but professors of religion, and sometimes such who once loved and admired them.
Robert Jamieson, A. R. Fausset and David Brown
4:16 Translate, "Am I then become your enemy (an enemy in your eyes) by telling you the truth" (Gal 2:5, Gal 2:14)? He plainly did not incur their enmity at his first visit, and the words here imply that he had since then, and before his now writing, incurred it: so that the occasion of his telling them the unwelcome truth, must have been at his second visit (Acts 18:23, see my Introduction). The fool and sinner hate a reprover. The righteous love faithful reproof (Ps 141:5; Prov 9:8).
4:174:17: Այլ նախանձեցուցանեն զձեզ ո՛չ ՚ի բարի. եւ արգելուլ կամին զձեզ, զի նոցա նախանձաւո՛րք լինիցիք։
17 Նրանք բարի դիտաւորութեամբ չէ, որ հետաքրքրւում են ձեզանով, այլ ուզում են արգելք լինել ձեզ, որպէսզի նախանձախնդիր լինէք իրե՛նց համար:
17 Անոնք ձեր մասին հոգ կ’ընեն ո՛չ թէ բարիին համար, այլ կ’ուզեն ձեզ արգիլել, որպէս զի իրե՛նց մասին հոգ ընէք։
Այլ նախանձեցուցանեն զձեզ ոչ ի բարի, եւ արգելուլ կամին զձեզ զի նոցա նախանձաւորք լինիցիք:

4:17: Այլ նախանձեցուցանեն զձեզ ո՛չ ՚ի բարի. եւ արգելուլ կամին զձեզ, զի նոցա նախանձաւո՛րք լինիցիք։
17 Նրանք բարի դիտաւորութեամբ չէ, որ հետաքրքրւում են ձեզանով, այլ ուզում են արգելք լինել ձեզ, որպէսզի նախանձախնդիր լինէք իրե՛նց համար:
17 Անոնք ձեր մասին հոգ կ’ընեն ո՛չ թէ բարիին համար, այլ կ’ուզեն ձեզ արգիլել, որպէս զի իրե՛նց մասին հոգ ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: Ревнуют по вас нечисто, а хотят вас отлучить, чтобы вы ревновали по них.
4:17  ζηλοῦσιν ὑμᾶς οὐ καλῶς, ἀλλὰ ἐκκλεῖσαι ὑμᾶς θέλουσιν, ἵνα αὐτοὺς ζηλοῦτε.
4:17. ζηλοῦσιν (They-en-crave) ὑμᾶς (to-ye) οὐ (not) καλῶς, (unto-seemly,"ἀλλὰ (other) ἐκκλεῖσαι (to-have-latched-out) ὑμᾶς (to-ye) θέλουσιν, (they-determineth,"ἵνα (so) αὐτοὺς (to-them) ζηλοῦτε. (ye-en-crave)
4:17. aemulantur vos non bene sed excludere vos volunt ut illos aemuleminiThey are zealous in your regard not well: but they would exclude you, that you might be zealous for them.
17. They zealously seek you in no good way; nay, they desire to shut you out, that ye may seek them.
4:17. They are not imitating you well. And they are willing to exclude you, so that you might imitate them.
4:17. They zealously affect you, [but] not well; yea, they would exclude you, that ye might affect them.
They zealously affect you, [but] not well; yea, they would exclude you, that ye might affect them:

17: Ревнуют по вас нечисто, а хотят вас отлучить, чтобы вы ревновали по них.
4:17  ζηλοῦσιν ὑμᾶς οὐ καλῶς, ἀλλὰ ἐκκλεῖσαι ὑμᾶς θέλουσιν, ἵνα αὐτοὺς ζηλοῦτε.
4:17. aemulantur vos non bene sed excludere vos volunt ut illos aemulemini
They are zealous in your regard not well: but they would exclude you, that you might be zealous for them.
4:17. They are not imitating you well. And they are willing to exclude you, so that you might imitate them.
4:17. They zealously affect you, [but] not well; yea, they would exclude you, that ye might affect them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Иудействующие стараются только о том, чтобы приобрести благорасположение Галатов, но руководствуются при этом далеко не чистыми побуждениями: им не дорого спасение Галатов, а дороги только слава удачных проповедников. Они хотят отлучить или отделить Галатов от других церквей из язычников и, в частности, от Павла.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Affectionate Remonstrance.A. D. 56.
17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. 18 But it is good to be zealously affected always in a good thing, and not only when I am present with you.

The apostle is still carrying on the same design as in the foregoing verses, which was, to convince the Galatians of their sin and folly in departing from the truth of the gospel: having just before been expostulating with them about the change of their behaviour towards him who endeavoured to establish them in it, he here gives them the character of those false teachers who made it their business to draw them away from it, which if they would attend to, they might soon see how little reason they had to hearken to them: whatever opinion they might have of them, he tells them they were designing men, who were aiming to set up themselves, and who, under their specious pretences, were more consulting their own interest than theirs: "They zealously affect you," says he; "they show a mighty respect for you, and pretend a great deal of affection to you, but not well; they do it not with any good design, they are not sincere and upright in it, for they would exclude you, that you might affect them. That which they are chiefly aiming at is to engage your affections to them; and, in order to this, they are doing all they can to draw off your affections from me and from the truth, that so they may engross you to themselves." This, he assures them, was their design, and therefore they must needs be very unwise in hearkening to them. Note, 1. There may appear to be a great deal of zeal where yet there is but little truth and sincerity. 2. It is the usual way of seducers to insinuate themselves into people's affections, and by that means to draw them into their opinions. 3. Whatever pretences such may make, they have usually more regard to their own interest than that of others, and will not stick at ruining the reputation of others, if by that means they can raise their own. On this occasion the apostle gives us that excellent rule which we have, v. 18, It is good to be zealously affected always in a good thing. What our translation renders in a good man, and so consider the apostle as pointing to himself; this sense, they think, is favoured both by the preceding context and also by the words immediately following, and not only when I am present with you, which may be as if he had said, "Time was when you were zealously affected towards me; you once took me for a good man, and have now no reason to think otherwise of me; surely then it would become you to show the same regard to me, now that I am absent from you, which you did when I was present with you." But, if we adhere to our own translation, the apostle here furnishes us with a very good rule to direct and regulate us in the exercise of our zeal: there are two things which to this purpose he more especially recommends to us:-- (1.) That it be exercised only upon that which is good; for zeal is then only good when it is in a good thing: those who are zealously affected to that which is evil will thereby only to do so much the more hurt. And, (2.) That herein it be constant and steady: it is good to be zealous always in a good thing; not for a time only, or now and then, like the heat of an ague-fit, but, like the natural heat of the body, constant. Happy would it be for the church of Christ if this rule were better observed among Christians!
Adam Clarke: Commentary on the Bible - 1831
4:17: They zealously affect you, but not well - It is difficult for common readers to understand the meaning of these words: perhaps it would be better to translate Ζηλουσιν ὑμας ου καλως, these false teachers endeavor to conciliate your esteem, but not in honest or true principles; they work themselves into your good graces; they wish you to place all your affection upon themselves.
They would exclude you - They wish to shut you out from the affection of your apostle, that you might affect them, ἱνα αυτους ζηλουτε, that you might love them alone, hear them alone, abide by their directions only, and totally abandon him who called you into the grace of the Gospel of Christ. Some MSS. read ἡμας, us, instead of ὑμας, you; they wish to shut us entirely out from among you, that you may receive and believe them alone. The sense is nearly the same but the former appears to be the more authentic reading.
Albert Barnes: Notes on the Bible - 1834
4:17: They zealously affect you - See Co1 12:31 (Greek); Co1 14:39. The word used here (Ζηλόω Zē loō), means to be "zealous" toward, that is, for or against any person or thing; usually, in a good sense, to be eager for. Here it means, that the false teachers made a show of zeal toward the Galatians, or professed affection for them in order to gain them as their followers. They were full of ardor, and professed an extraordinary concern for their welfare - as people always do who are demagogues, or who seek to gain proselytes. The object of the apostle in this is, probably, to say, that it was not wholly owing to themselves that they had become alienated from the doctrines which he had taught. Great pains had been taken to do it; and there had been a show of zeal which would be likely to endanger any person.
But not well - Not with good motives, or with good designs.
Yea, they would exclude you - Margin, "Us." A few printed editions of the New Testament have ἡμᾶς hē mas, "us," instead of ὑμᾶς humas, "you" - Mill. The word "exclude" here probably means, that they endeavored to exclude the Galatians from the love and affection of Paul. They would shut them out from that, in order that they might secure them for their own purposes. If the reading in the margin, however, should be retained, the sense would be clearer. "They wish to exclude us, that is, me, the apostle, in order that they may have you wholly to themselves. If they can once get rid of your attachment to me, then they will have no difficulty in securing you for themselves." This reading, says Rosenmuller, is found "in many of the best codices, and versions, and fathers." It is adopted by Doddridge, Locke, and others. The main idea is clear: Paul stood in the way of their designs. The Galatians were truly attached to him, and it was necessary, in order to accomplish their ends, to withdraw their affections from him. When false teachers have designs on a people, they begin by alienating their confidence and affections from their pastors and teachers. They can hope for no success until this is done; and hence, the efforts of errorists, and of infidels, and of scorners, is to undermine the confidence of a people in the ministry, and when this is done there is little difficulty in drawing them over to their own purposes.
That ye might affect them - The same word as in the former part of the verse, "that ye might zealously affect them" - that is, that ye might show ardent attachment to them. Their first work is to manifest special interest for your welfare; their second, to alienate you from him who had first preached the gospel to you; their object, not your salvation, or your real good, but to secure your zealous love for themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: zealously: Gal 6:12, Gal 6:13; Mat 23:15; Rom 10:2, Rom 16:18; Co1 11:2; Co2 11:3, Co2 11:13-15; Phi 2:21; Pe2 2:3, Pe2 2:18
exclude you: or, exclude us, Co1 4:8, Co1 4:18
Geneva 1599
4:17 They zealously affect you, (q) [but] not well; yea, they would exclude you, (r) that ye might affect them.
(q) For they are jealous over you for their own benefit.
(r) That they may transfer all your love from me to themselves.
John Gill
4:17 They zealously affect you,.... Or "are jealous of you"; meaning the false apostles, whose names, in contempt, he mentions not, being unworthy to be taken notice of, and their names to be transmitted to posterity. These were jealous of them, not with a godly jealousy, as the apostle was, lest their minds should be corrupted from the simplicity of the Gospel; but they were jealous, lest they should love the apostle more than they, and therefore represented him in a very bad light, and expressed great love and kindness for them themselves:
but not well; their zeal and affection were not hearty, and sincere, and without dissimulation, but were all feigned, were only in word and in tongue, not in deed, and in truth: this zealous affection neither proceeded from right principles, nor with right views; they sought themselves, and their own carnal worldly interest, their own pleasure and profit, and not the good and welfare of the souls of these Galatians:
yea, they would exclude you; that is, either from the apostle, from bearing any love unto, and having any respect for him. What they were wishing and seeking for was to draw off the minds and affections of these persons from him; or they were desirous of removing them from the Gospel of Christ unto another Gospel, and did all they could to hinder them from obeying the truth; and particularly were for shutting them out of their Christian liberty, and bringing them under the bondage of the law; yea, were for separating them from the churches, that they might set up themselves at the head of them. Some copies read "us", instead of "you"; and then the meaning is, that they were desirous of excluding the apostle from their company, and from having any share in their affections, which makes little alteration in the sense: and others, instead of "exclude", read "include"; and which is confirmed by the Syriac version, which renders the word "but they would include you"; that is, either they would include, or imprison you under the law, and the bondage of it; or they would monopolize you, and engross all your love to themselves; and which is also the sense of the Arabic version:
that you might affect them; love them, show respect to them, be on their side, follow their directions, imbibe their doctrines, and give up yourselves wholly to their care, and be at their call and command.
John Wesley
4:17 They - The judaizing teachers who are come among you. Zealously affect you - Express an extraordinary regard for you. But not well - Their zeal is not according to knowledge; neither have they a single eye to your spiritual advantage. Yea, they would exclude you - From me and from the blessings of the gospel. That ye might affect - Love and esteem them.
Robert Jamieson, A. R. Fausset and David Brown
4:17 They--your flatterers: in contrast to Paul himself, who tells them the truth.
zealously--zeal in proselytism was characteristic especially of the Jews, and so of Judaizers (Gal 1:14; Mt 23:15; Rom 10:2).
affect you--that is, court you (2Cor 11:2).
not well--not in a good way, or for a good end. Neither the cause of their zealous courting of you, nor the manner, is what it ought to be.
they would exclude you--"They wish to shut you out" from the kingdom of God (that is, they wish to persuade you that as uncircumcised Gentiles, you are shut out from it), "that ye may zealously court them," that is, become circumcised, as zealous followers of themselves. ALFORD explains it, that their wish was to shut out the Galatians from the general community, and attract them as a separate clique to their own party. So the English word "exclusive," is used.
4:184:18: Բայց լա՛ւ է նախանձաւո՛ր լինել ՚ի բարիս յամենայն ժամ, եւ ո՛չ միայն յորժամ ՚ի ձերում միջի իցեմ։ զդ
18 Բայց լաւ է մի՛շտ նախանձախնդիր լինել բարի բաներին եւ ոչ թէ միայն այն ժամանակ, երբ ձեր մէջ եմ,
18 Սակայն աղէկ է ամէն ատեն բարիին նախանձախնդիր ըլլալ, ո՛չ թէ միայն երբ ձեր մէջ ըլլամ։
Բայց լաւ է նախանձաւոր լինել ի բարիս յամենայն ժամ, եւ ոչ միայն յորժամ ի ձերում միջի իցեմ:

4:18: Բայց լա՛ւ է նախանձաւո՛ր լինել ՚ի բարիս յամենայն ժամ, եւ ո՛չ միայն յորժամ ՚ի ձերում միջի իցեմ։ զդ
18 Բայց լաւ է մի՛շտ նախանձախնդիր լինել բարի բաներին եւ ոչ թէ միայն այն ժամանակ, երբ ձեր մէջ եմ,
18 Սակայն աղէկ է ամէն ատեն բարիին նախանձախնդիր ըլլալ, ո՛չ թէ միայն երբ ձեր մէջ ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: Хорошо ревновать в добром всегда, а не в моем только присутствии у вас.
4:18  καλὸν δὲ ζηλοῦσθαι ἐν καλῶ πάντοτε, καὶ μὴ μόνον ἐν τῶ παρεῖναί με πρὸς ὑμᾶς,
4:18. καλὸν (Seemly) δὲ (moreover) ζηλοῦσθαι (to-be-en-craved) ἐν (in) καλῷ (unto-seemly) πάντοτε, (all-to-the-one-which-also,"καὶ (and) μὴ (lest) μόνον (to-alone) ἐν (in) τῷ (unto-the-one) παρεῖναί (to-be-beside) με (to-me) πρὸς (toward) ὑμᾶς, (to-ye,"
4:18. bonum autem aemulamini in bono semper et non tantum cum praesens sum apud vosBut be zealous for that which is good in a good thing always: and not only when I am present with you.
18. But it is good to be zealously sought in a good matter at all times, and not only when I am present with you.
4:18. But be imitators of what is good, always in a good way, and not only when I am present with you.
4:18. But [it is] good to be zealously affected always in [a] good [thing], and not only when I am present with you.
But [it is] good to be zealously affected always in [a] good [thing], and not only when I am present with you:

18: Хорошо ревновать в добром всегда, а не в моем только присутствии у вас.
4:18  καλὸν δὲ ζηλοῦσθαι ἐν καλῶ πάντοτε, καὶ μὴ μόνον ἐν τῶ παρεῖναί με πρὸς ὑμᾶς,
4:18. bonum autem aemulamini in bono semper et non tantum cum praesens sum apud vos
But be zealous for that which is good in a good thing always: and not only when I am present with you.
4:18. But be imitators of what is good, always in a good way, and not only when I am present with you.
4:18. But [it is] good to be zealously affected always in [a] good [thing], and not only when I am present with you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Теперь Апостол говорит о самих Галатах и их отношении к Павлу. "Представляет собою нечто прекрасное - так можно передать первую половину стиха - быть предметом ревностной любви" (zhloϋsqai имеет значение страдательного залога. В Библии не встречается случая, что бы этот глагол был равносилен глаголу zhloun). Ап. не отказывается от проявлений расположения со стороны Галатов, но высказывает только ту мысль, что приятно быть любимым всегда, а не только тогда, когда находишься на глазах у того, кто любит.
Adam Clarke: Commentary on the Bible - 1831
4:18: It is good to be zealously affected - It is well to have a determined mind and an ardent heart in reference to things which are laudable and good.
Not only when I am present - You were thus attached to me when I was among you, but now ye have lost both your reverence and affection for me. Your false teachers pretended great concern for you, that you might put all your confidence in them; they have gained their end; they have estranged you from me, and got you to renounce the Gospel, and have brought you again into your former bondage.
Albert Barnes: Notes on the Bible - 1834
4:18: But it is good to be, zealously affected - The meaning of this is, "Understand me: I do not speak against zeal. I have not a word to say in its disparagement. In itself, it is good; and their zeal would be good if it were in a good cause." Probably, they relied much on their zeal; perhaps they maintained, as errorists and deceivers are very apt to do, that zeal was sufficient evidence of the goodness of their cause, and that persons who are so very zealous could not possibly be bad men. How often is this plea set up by the friends of errorists and deceivers!
And not only when I am present with you - It seems to me that there is great adroitness and great delicacy of irony in this remark; and that the apostle intends to remind them as gently as possible, that it would have been as well for them to have shown their zeal in a good cause when he was absent, as well as when he was with them. The sense may be, "You were exceedingly zealous in a good cause when I was with you. You loved the truth; you loved me. Since I left you, and as soon almost as I was out of your sight, your zeal died away, and your ardent love for me was transferred to others. Allow me to remind you, that it would be well to be zealous of good when I am away, as well as when I am with you. There is not much true affection in that which dies away as soon as a man's back is turned." The doctrine is, that true zeal or love will live alike when the object is near and when it is removed; when our friends are present with us, and when they leave us; when their eye is upon us, and when it is turned away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: it is: Num 25:11-13; Psa 69:9, Psa 119:139; Isa 59:17; Joh 2:17; Co1 15:58; Tit 2:14; Rev 3:19
I am: Gal 4:20; Phi 1:27, Phi 2:12
Geneva 1599
4:18 But [it is] good to be (s) zealously affected always in [a] good [thing], and not only when I am present with you.
(s) He sets his own true and good love, which he earnestly held for them, against the wicked vicious love of the false apostles.
John Gill
4:18 But it is good to be zealously affected,.... A zealous affection when right is very commendable, as the instances of Phinehas, Elijah, John the Baptist, and our Lord Jesus Christ show, and a contrary spirit is very disagreeable. But then it must be expressed
in a good thing; in a good cause, for God, and the things of Christ; for the Gospel, and the ordinances of it, and for the discipline of God's house, and against immorality and profaneness, errors and heresies: and it should be "always"; not at certain times, and upon some particular accounts, but it should be constant, and always continue; it should be ever the same towards God, Christ, and his ministers:
and not only when I am present with you; by which the apostle suggests, that while he was with them they were zealously attached to him and truth; but no sooner was he gone from them, but their zealous affection abated, and was fixed on others, which discovered their weakness, fickleness, and inconstancy; whereas he was always the same to them, and bore the same love to them, as the following words show.
John Wesley
4:18 In a good thing - In what is really worthy our zeal. True zeal is only fervent love.
Robert Jamieson, A. R. Fausset and David Brown
4:18 good to be zealously affected--rather, to correspond to "zealously court" in Gal 4:18, "to be zealously courted." I do not find fault with them for zealously courting you, nor with you for being zealously courted: provided it be "in a good cause" (translate so), "it is a good thing" (1Cor 9:20-23). My reason for saying the "not well" (Gal 4:17; the Greek is the same as that for "good," and "in a good cause," in Gal 4:28), is that their zealous courting of you is not in a good cause. The older interpreters, however, support English Version (compare Gal 1:14).
always--Translate and arrange the words thus, "At all times, and not only when I am present with you." I do not desire that I exclusively should have the privilege of zealously courting you. Others may do so in my absence with my full approval, if only it be in a good cause, and if Christ be faithfully preached (Phil 1:15-18).
4:194:19: Որդեա՛կք իմ, զորս դարձեալ վերստի՛ն երկնեմ, մինչեւ նկարեսցի՛ Քրիստոս ՚ի ձեզ[4245]։ [4245] Օրինակ մի. Մինչեւ նկատեսցի Քրիստոս։
19 որդեակնե՛րս, դուք, որոնց համար վերստին երկունքի մէջ եմ, մինչեւ որ Քրիստոս կերպարանուի ձեր մէջ:
19 Իմ որդեակներս, ձեզմով նորէն ծննդական ցաւ կը քաշեմ, մինչեւ Քրիստոս ձեր մէջ ձեւակերպուի։
Որդեակք իմ, զորս դարձեալ վերստին երկնեմ, մինչեւ նկարեսցի Քրիստոս ի ձեզ:

4:19: Որդեա՛կք իմ, զորս դարձեալ վերստի՛ն երկնեմ, մինչեւ նկարեսցի՛ Քրիստոս ՚ի ձեզ[4245]։
[4245] Օրինակ մի. Մինչեւ նկատեսցի Քրիստոս։
19 որդեակնե՛րս, դուք, որոնց համար վերստին երկունքի մէջ եմ, մինչեւ որ Քրիստոս կերպարանուի ձեր մէջ:
19 Իմ որդեակներս, ձեզմով նորէն ծննդական ցաւ կը քաշեմ, մինչեւ Քրիստոս ձեր մէջ ձեւակերպուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: Дети мои, для которых я снова в муках рождения, доколе не изобразится в вас Христос!
4:19  τέκνα μου, οὓς πάλιν ὠδίνω μέχρις οὖ μορφωθῇ χριστὸς ἐν ὑμῖν·
4:19. τεκνία (Produceelets) μου, (of-me," οὓς ( to-which ) πάλιν (unto-furthered) ὠδίνω (I-pang) μέχρις (lest-whilst) οὗ (of-which) μορφωθῇ (it-might-have-been-en-formed) Χριστὸς (Anointed) ἐν (in) ὑμῖν: (unto-ye)
4:19. filioli mei quos iterum parturio donec formetur Christus in vobisMy little children, of whom I am in labour again, until Christ be formed in you.
19. My little children, of whom I am again in travail until Christ be formed in you,
4:19. My little sons, I am giving birth to you again, until Christ is formed in you.
4:19. My little children, of whom I travail in birth again until Christ be formed in you,
My little children, of whom I travail in birth again until Christ be formed in you:

19: Дети мои, для которых я снова в муках рождения, доколе не изобразится в вас Христос!
4:19  τέκνα μου, οὓς πάλιν ὠδίνω μέχρις οὖ μορφωθῇ χριστὸς ἐν ὑμῖν·
4:19. filioli mei quos iterum parturio donec formetur Christus in vobis
My little children, of whom I am in labour again, until Christ be formed in you.
4:19. My little sons, I am giving birth to you again, until Christ is formed in you.
4:19. My little children, of whom I travail in birth again until Christ be formed in you,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20. Дети мои - точнее: "деточки мои" (teknia mou). - Я снова в муках рождения (wdinw), т. е. снова чувствую боли, какие чувствует рождающая женщина. Ап. действительно много страданий перенес, обращая Галатов в христианство (ср. ст. 11: и 13). Теперь, после их отпадения к иудейству, ему снова нужно их обращать опять с такими же муками. - Доколе не изобразится.. т. е. доколе Христос не получит в вас внешнего вида или внешней формы, чтобы стать видимым в вас (ср. Рим II:20, 1Кор.IV:6; IX:15). Христиане представляют собою образ Христа, как необращенные ко Христу - образ Адама (1Кор.XV:49). - Изменит голос - т. е. заговорит по другому, другим тоном, чем прежде говорил с Галатами, потому что он не знает, к чему еще можно ему прибегнуть в таком затруднении.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Affectionate Remonstrance.A. D. 56.
19 My little children, of whom I travail in birth again until Christ be formed in you, 20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.

That the apostle might the better dispose these Christians to bear with him in the reproofs which he was obliged to give them, he here expresses his great affection to them, and the very tender concern he had for their welfare: he was not like them--one thing when among them and another when absent from them. Their disaffection to him had not removed his affection from them; but he still bore the same respect to them which he had formerly done, nor was he like their false teachers, who pretended a great deal of affection to them, when at the same time they were only consulting their own interest; but he had a sincere concern for their truest advantage; he sought not theirs, but them. They were too ready to account him their enemy, but he assures them that he was their friend; nay, not only so, but that he had the bowels of a parent towards them. He calls them his children, as he justly might, since he had been the instrument of their conversion to the Christian faith; yea, he styles them his little children, which, as it denotes a greater degree of tenderness and affection to them, so it may possibly have a respect to their present behaviour, whereby they showed themselves too much like little children, who are easily wrought upon by the arts and insinuations of others. He expresses his concern for them, and earnest desire of their welfare and soul-prosperity, by the pangs of a travailing woman: He travailed in birth for them: and the great thing which he was in so much pain about, and which he was so earnestly desirous of, was not so much that they might affect him as that Christ might be formed in them, that they might become Christians indeed, and be more confirmed and established in the faith of the gospel. From this we may note, 1. The very tender affection which faithful ministers bear towards those among whom they are employed; it is like that of the most affectionate parents to their little children. 2. That the chief thing they are longing and even travailing in birth for, on their account, is that Christ may be formed in them; not so much that they may gain their affections, much less that they may make a prey of them, but that they may be renewed in the spirit of their minds, wrought into the image of Christ, and more fully settled and confirmed in the Christian faith and life: and how unreasonably must those people act who suffer themselves to be prevailed upon to desert or dislike such ministers! 3. That Christ is not fully formed in men till they are brought off from trusting in their own righteousness, and made to rely only upon him and his righteousness.

As further evidence of the affection and concern which the apostle had for these Christians, he adds (v. 20) that he desired to be then present with them--that he would be glad of an opportunity of being among them, and conversing with them, and that thereupon he might find occasion to change his voice towards them; for at present he stood in doubt of them. He knew not well what to think of them. He was not so fully acquainted with their state as to know how to accommodate himself to them. He was full of fears and jealousies concerning them, which was the reason of his writing to them in such a manner as he had done; but he would be glad to find that matters were better with them than he feared, and that he might have occasion to commend them, instead of thus reproving and chiding them. Note, Though ministers too often find it necessary to reprove those they have to do with, yet this is no grateful work to them; they had much rather there were no occasion for it, and are always glad when they can see reason to change their voice towards them.
Adam Clarke: Commentary on the Bible - 1831
4:19: My little children - Τεκνια μου· My beloved children. As their conversion to God had been the fruit of much labor, prayers, and tears, so he felt them as his children, and peculiarly dear to him, because he had been the means of bringing them to the knowledge of the truth; therefore he represents himself as suffering the same anxiety and distress which he endured at first when he preached the Gospel to them, when their conversion to Christianity was a matter of great doubt and uncertainty. The metaphor which he uses needs no explanation.
Until Christ be formed in you - Till you once more receive the Spirit and unction of Christ in your hearts, from which you are fallen, by your rejection of the spirit of the Gospel.
Albert Barnes: Notes on the Bible - 1834
4:19: My little children - The language of tender affection, such as a parent would use toward his own offspring; see the note at Co1 4:15; compare Mat 18:3; Joh 13:33; Jo1 2:1, Jo1 2:12-13; Jo1 4:4; Jo1 5:21. The idea here is, that Paul felt that he sustained toward them the relation of a father, and he had for them the deep and tender feelings of a parent.
Of whom I travail in birth again - For whose welfare I am deeply anxious: and for whom I endure deep anguish; compare Co1 4:15. His anxiety for them he compares to the deepest sufferings which human nature endures; and his language here is a striking illustration of what ministers of the gospel should feel, and do sometimes feel, in regard to their people.
Until Christ be formed in you - The name Christ is often used to denote his religion, or the principles of his gospel; see the note at Rom 13:14. Here it means, until Christ reigns wholly in your hearts; until you wholly and entirely embrace his doctrines; and until you become wholly imbued with his spirit; see Col 1:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: little: Co1 4:14; Ti1 1:2; Tit 1:4; Plm 1:10, Plm 1:19; Jam 1:18; Jo1 2:1, Jo1 2:12, Jo1 5:21
of: Num 11:11, Num 11:12; Isa 53:11; Luk 22:44; Phi 1:8, Phi 2:17; Col 2:1, Col 4:12; Heb 5:7; Rev 12:1, Rev 12:2
Christ: Rom 8:29, Rom 13:14; Eph 4:24; Phi 2:5; Col 1:27, Col 3:10
John Gill
4:19 My little children,.... A soft and tender way of speaking, used by Christ to his disciples, and frequently by that affectionate and beloved disciple, John. It is expressive of the apostle's strong love and affection for them, and points out their tenderness in the faith, and that small degree of spiritual light and knowledge they had, as well as signifies that he had been, as he hoped, and in a judgment of charity believed, an instrument of their conversion, and was their spiritual parent: hence it follows,
of whom I travail in birth again; he compares himself to a woman with child, as the church in bringing forth souls to Christ sometimes is; and all his pains and labours in the ministry of the word to the sorrows of a woman during the time of childbearing, and at the birth. When he first came among them, he laboured exceedingly; he preached the Gospel in season, and out of season; he followed his indefatigable endeavours with importunate prayers; and his ministry among them was attended with much weakness of body, and with many reproaches, afflictions, and persecutions, comparable to the birth throes of a woman in travail: however, as he hoped he was the means of their being born again, of the turning of them from Heathenism to Christianity, and from serving idols to serve the living God, and believe in his Son Jesus Christ; but the false apostles coming among them had so strangely wrought upon them, and they were so much gone back and degenerated, that they seemed to be like so many abortions, or as an unformed foetus; wherefore he laboured again with all his might and main, by writing to them, using arguments with them, sometimes giving them good words, at other times rough ones, and fervently praying for them, if possible, to recover them from Judaism, to which they were inclined, to the pure Gospel of Christ.
Until Christ be formed in you; which is the same as to be created in Christ, to be made new creatures, or new men in him; or, in other words, to have the principle of grace wrought in the soul, which goes by the name of Christ formed in the heart; because it is from him, he is the author of it, and it bears a resemblance to him, and is that by which he lives, dwells, and reigns in the souls of his people. Now though, as he hoped, this new man, new creature, or Christ, was formed in them before, when he first preached the Gospel to them; yet it was not a perfect man; particularly their knowledge of Christ, of his Gospel, and Gospel liberty, was far from being so, in which they went backwards instead of forwards; and therefore he was greatly concerned, laboured exceedingly, and vehemently endeavoured, which he calls travailing in birth again, to bring them to the unity of the faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fulness of Christ. It is also the same as to be conformed to the image of Christ, which in regeneration is stamped upon the saints, and is gradually increased, and will be perfected in heaven; and that this might more manifestly appear, over which a veil was drawn, by their departure in any degree from the truths of the Gospel, was what he earnestly sought after: once more, it is the same as to have the form of Christ; that is, of the Gospel of Christ upon them, or to be cast into the form of doctrine, and mould of the Gospel, and to receive a Gospel impression and spirit from it; which is to have a spirit of liberty, in opposition to legal bondage; to live by faith on Christ, and not on the works of the law; to derive comfort alone from him, and not from any services and duties whatever; to have repentance, and the whole course of obedience, influenced by the grace of God, and love of Christ; and to be zealous of good works, and yet have no dependence on them for justification and salvation. This is what the apostle so earnestly desired, when, instead of it, these Galatians seemed to have the form of Moses, and of the law.
John Wesley
4:19 My little children - He speaks as a parent, both with authority, and the most tender sympathy, toward weak and sickly children. Of whom I travail in birth again - As I did before, Gal 4:13, in vehement pain, sorrow, desire, prayer. Till Christ be formed in you - Till there be in you all the mind that was in him.
Robert Jamieson, A. R. Fausset and David Brown
4:19 My little children-- (Ti1 1:18; Ti2 2:1; 1Jn 2:1). My relation to you is not merely that of one zealously courting you (Gal 4:17-18), but that of a father to his children (1Cor 4:15).
I travail in birth--that is, like a mother in pain till the birth of her child.
again--a second time. The former time was when I was "present with you" (Gal 4:18; compare Note, see on Gal 4:13).
Christ be formed in you--that you may live nothing but Christ, and think nothing but Christ (Gal 2:20), and glory in nothing but Him, and His death, resurrection, and righteousness (Phil 3:8-10; Col 1:27).
4:204:20: Կամէի այժմ գալ առ ձեզ, եւ փոխել զբարբառ իմ. զի տարակուսեա՛լ եմ ես վասն ձեր։
20 Կ’ուզենայի այժմ լինել ձեզ մօտ եւ փոխել իմ խօսելու ձեւը, որովհետեւ տարակոյսի մէջ եմ ձեզ համար:
20 Կ’ուզէի հիմա ձեր մէջ ներկայ ըլլալ ու փոխել իմ ձայնս. վասն զի ես ձեր վրայով տարակուսած եմ։
Կամէի այժմ գալ առ ձեզ եւ փոխել զբարբառ իմ, զի տարակուսեալ եմ ես վասն ձեր:

4:20: Կամէի այժմ գալ առ ձեզ, եւ փոխել զբարբառ իմ. զի տարակուսեա՛լ եմ ես վասն ձեր։
20 Կ’ուզենայի այժմ լինել ձեզ մօտ եւ փոխել իմ խօսելու ձեւը, որովհետեւ տարակոյսի մէջ եմ ձեզ համար:
20 Կ’ուզէի հիմա ձեր մէջ ներկայ ըլլալ ու փոխել իմ ձայնս. վասն զի ես ձեր վրայով տարակուսած եմ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: Хотел бы я теперь быть у вас и изменить голос мой, потому что я в недоумении о вас.
4:20  ἤθελον δὲ παρεῖναι πρὸς ὑμᾶς ἄρτι, καὶ ἀλλάξαι τὴν φωνήν μου, ὅτι ἀποροῦμαι ἐν ὑμῖν.
4:20. ἤθελον (I-was-determining) δὲ (moreover) παρεῖναι (to-be-beside) πρὸς (toward) ὑμᾶς (to-ye) ἄρτι, (unto-adjusted) καὶ (and) ἀλλάξαι (to-have-othered) τὴν (to-the-one) φωνήν (to-a-sound) μου, (of-me,"ὅτι (to-which-a-one) ἀποροῦμαι ( I-un-traverse-unto ) ἐν (in) ὑμῖν. (unto-ye)
4:20. vellem autem esse apud vos modo et mutare vocem meam quoniam confundor in vobisAnd I would willingly be present with you now and change my voice: because I am ashamed for you.
20. yea, I could wish to be present with you now, and to change my voice; for I am perplexed about you.
4:20. And I would willingly be present with you, even now. But I would alter my voice: for I am ashamed of you.
4:20. I desire to be present with you now, and to change my voice; for I stand in doubt of you.
I desire to be present with you now, and to change my voice; for I stand in doubt of you:

20: Хотел бы я теперь быть у вас и изменить голос мой, потому что я в недоумении о вас.
4:20  ἤθελον δὲ παρεῖναι πρὸς ὑμᾶς ἄρτι, καὶ ἀλλάξαι τὴν φωνήν μου, ὅτι ἀποροῦμαι ἐν ὑμῖν.
4:20. vellem autem esse apud vos modo et mutare vocem meam quoniam confundor in vobis
And I would willingly be present with you now and change my voice: because I am ashamed for you.
4:20. And I would willingly be present with you, even now. But I would alter my voice: for I am ashamed of you.
4:20. I desire to be present with you now, and to change my voice; for I stand in doubt of you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:20: I desire to be present with you - I wish to accommodate my doctrine to your state; I know not whether you need stronger reprehension, or to be dealt with more leniently.
I stand in doubt of you - I have doubts concerning your state; the progress of error and conviction among you, which I cannot fully know without being among you, This appears to be the apostle's meaning, and tends much to soften and render palatable the severity of his reproofs.
Albert Barnes: Notes on the Bible - 1834
4:20: I desire to be present with you now - They had lost much by his absence; they had changed their views; they had in some measure become alienated from him; and he wishes that he might be again with them, as he was before. He would hope to accomplish much more by his personal presence than he could by letter.
And to change my voice - That is, from complaint and censure, to tones of entire confidence.
For I stand in doubt of you - Margin, "I am perplexed for you." On the meaning of the word used here, see the note at Co2 4:8. The sense is plain. Paul had much reason to doubt the sincerity and the solidity of their Christian principles, and he was deeply anxious on that account.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: to be: Co1 4:19-21; Th1 2:17, Th1 2:18, Th1 3:9
stand in doubt of you: or, am perplexed for you, Gal 4:11
Geneva 1599
4:20 I desire to be present with you now, and to (t) change my voice; for I stand in doubt of you.
(t) Use other words among you.
John Gill
4:20 I desire to be present with you now,.... His meaning is, either that be wished he was personally present among them; that he had but an opportunity of seeing them face to face, and telling them all his mind, and in such a manner as he could not in a single epistle; or that they would consider him, when they read this epistle, as if he was really among them; and as if they saw the concern of his mind, the agonies of his soul, the looks of his countenance, and heard the different tone of his voice:
and to change my voice; when present with them, either by a different way of preaching; that whereas before he preached the Gospel of the grace of God unto them, and his voice was charming to them like that of an angel, and even of Jesus Christ himself; but they having turned their backs upon it, and slighted it, he would now thunder out the law to them they seemed to be so fond of; even that voice of words, which when, the Israelites on Mount Sinai heard, entreated they might hear no more; as these Galatians also must when they heard the true voice of it, which is no other than a declaration of wrath, curse, and damnation; or by using a different way of speaking to them, as necessity might require, either softly or roughly, beseeching or chiding them, which might more move and affect them than an epistle could:
for I stand in doubt of you, The Vulgate Latin reads it, "I am confounded in you"; and the Syriac, "I am stupefied"; and to the same sense the Arabic. He was ashamed of them for their apostasy and degeneracy; he was amazed and astonished at their conduct; or, as the word may be rendered, be was "perplexed" on their account; he did not know what to think of them, and their state; sometimes he hoped well of them, at other times he was ready to despair; nor did he well know what course to take with them, whether to use them roughly or smoothly, and what arguments might be most proper and pertinent, in order to reclaim them.
John Wesley
4:20 I could wish to be present with you now - Particularly in this exigence. And to change - Variously to attemper. My voice - He writes with much softness; but he would speak with more. The voice may more easily be varied according to the occasion than a letter can. For I stand in doubt of you - So that I am at a loss how to speak at this distance.
Robert Jamieson, A. R. Fausset and David Brown
4:20 Translate as Greek, "I could wish." If circumstances permitted (which they do not), I would gladly be with you [M. STUART].
now--as I was twice already. Speaking face to face is so much more effective towards loving persuasion than writing (2Jn 1:12; 3Jn 1:13-14).
change my voice--as a mother (Gal 4:19): adapting my tone of voice to what I saw in person your case might need. This is possible to one present, but not to one in writing [GROTIUS and ESTIUS].
I stand in doubt of you--rather, "I am perplexed about you," namely, how to deal with you, what kind of words to use, gentle or severe, to bring you back to the right path.
4:214:21: Ասէ՞ք ինչ ինձ՝ որ ընդ օրինօքն կամիք լինել, չիցէ՞ ընթերցեալ ձեր զօրէնս[4246]։ [4246] Ոսկան. Ասացէք ինչ ինձ։ Օրինակ մի. Որ ընդ օրինօքն կամէի լինել։
21 Ասացէ՛ք ինձ, դուք, որ ուզում էք լինել օրէնքի տակ, օրէնքը չէ՞ք կարդացել.
21 Ըսէ՛ք ինծի, դուք որ օրէնքին տակ կ’ուզէք ըլլալ, օրէնքը չէ՞ք լսեր։
Ասէք ինչ ինձ` որ ընդ օրինօքն կամիք լինել, չիցէ՞ [13]ընթերցեալ ձեր զօրէնս:

4:21: Ասէ՞ք ինչ ինձ՝ որ ընդ օրինօքն կամիք լինել, չիցէ՞ ընթերցեալ ձեր զօրէնս[4246]։
[4246] Ոսկան. Ասացէք ինչ ինձ։ Օրինակ մի. Որ ընդ օրինօքն կամէի լինել։
21 Ասացէ՛ք ինձ, դուք, որ ուզում էք լինել օրէնքի տակ, օրէնքը չէ՞ք կարդացել.
21 Ըսէ՛ք ինծի, դուք որ օրէնքին տակ կ’ուզէք ըլլալ, օրէնքը չէ՞ք լսեր։
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: Скажите мне вы, желающие быть под законом: разве вы не слушаете закона?
4:21  λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε;
4:21. Λέγετέ (Ye-should-forth) μοι, (unto-me,"οἱ (the-ones) ὑπὸ (under) νόμον (to-a-parcelee) θέλοντες ( determining ) εἶναι, (to-be,"τὸν (to-the-one) νόμον (to-a-parcelee) οὐκ (not) ἀκούετε; (ye-hear?"
4:21. dicite mihi qui sub lege vultis esse legem non legistisTell me, you that desire to be under the law, have you not read the law?
21. Tell me, ye that desire to be under the law, do ye not hear the law?
4:21. Tell me, you who desire to be under the law, have you not read the law?
4:21. Tell me, ye that desire to be under the law, do ye not hear the law?
Tell me, ye that desire to be under the law, do ye not hear the law:

21: Скажите мне вы, желающие быть под законом: разве вы не слушаете закона?
4:21  λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε;
4:21. dicite mihi qui sub lege vultis esse legem non legistis
Tell me, you that desire to be under the law, have you not read the law?
4:21. Tell me, you who desire to be under the law, have you not read the law?
4:21. Tell me, ye that desire to be under the law, do ye not hear the law?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-31. Здесь Ап. снова обращается к Галатам с доказательством той мысли, что они, как христиане, совершенно свободны от исполнения закона Моисеева. Сам закон Моисеев, т. е. Пятокнижие, написанное Моисеем, уже предуказывал на отмену закона. Именно там, в кн. Бытия, содержится рассказ о поступке Авраама с его сыном, рожденным от рабыни Агари, Измаилом. Так как Исаак был рожден по обетованию, а Измаил был рожден по плоти, то для блага первого Авраам, по повелению Божию, удалил из своего дома Измаила вместе с его матерью. Ап. прилагает эту историю к современным обстоятельствам христианской Церкви и говорит, что христиане - дети обетования и не находятся в рабстве у закона.

21. Ап. обращается не к известному меньшинству Галатов, которые уже исполняют закон, а ко всей Галатской общине, в которой он усматривает сочувствие тому направлению, какого уже стали держаться некоторые из галатийских христиан (вы, желающие быть под законом). - Разве вы не слушаете закона? И Иудеи, и христиане ознакомлялись с содержанием книги закона (здесь под "законом" разумеется именно книга закона Моисеева - Тора) в богослужебных собраниях, где книга закона читалась особыми чтецами (ср. Ин XII:34; 2Кор. III:14: и сл.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Affectionate Remonstrance.A. D. 56.
21 Tell me, ye that desire to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26 But Jerusalem which is above is free, which is the mother of us all. 27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath a husband. 28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not children of the bondwoman, but of the free.

In these verses the apostle illustrates the difference between believers who rested in Christ only and those judaizers who trusted in the law, by a comparison taken from the story of Isaac and Ishmael. This he introduces in such a manner as was proper to strike and impress their minds, and to convince them of their great weakness in departing from the truth, and suffering themselves to be deprived of the liberty of the gospel: Tell me, says he, you that desire to be under the law, do you not hear the law? He takes it for granted that they did hear the law, for among the Jews it was wont to be read in their public assemblies every sabbath day; and, since they were so very fond of being under it, he would have them duly to consider what is written therein (referring to what is recorded Gen. xvi. and xxi.), for, if they would do this, they might soon see how little reason they had to trust in it. And here, 1. He sets before them the history itself (v. 22, 23): For it is written, Abraham had two sons, &c. Here he represents the different state and condition of these two sons of Abraham--that the one, Ishmael, was by a bond-maid, and the other, Isaac, by a free-woman; and that whereas the former was born after the flesh, or by the ordinary course of nature, the other was by promise, when in the course of nature there was no reason to expect that Sarah should have a son. 2. He acquaints them with the meaning and design of this history, or the use which he intended to make of it (v. 24-27): These things, says he, are an allegory, wherein, besides the literal and historical sense of the words, the Spirit of God might design to signify something further to us, and that was, That these two, Agar and Sarah, are the two covenants, or were intended to typify and prefigure the two different dispensations of the covenant. The former, Agar, represented that which was given from mount Sinai, and which gendereth to bondage, which, though it was a dispensation of grace, yet, in comparison of the gospel state, was a dispensation of bondage, and became more so to the Jews, through their mistake of the design of it, and expecting to be justified by the works of it. For this Agar is mount Sinai in Arabia (mount Sinai was then called Agar by the Arabians), and it answereth to Jerusalem which now is, and is in bondage with her children; that is, it justly represents the present state of the Jews, who, continuing in their infidelity and adhering to that covenant, are still in bondage with their children. But the other, Sarah, was intended to prefigure Jerusalem which is above, or the state of Christians under the new and better dispensation of the covenant, which is free both from the curse of the moral and the bondage of the ceremonial law, and is the mother of us all--a state into which all, both Jews and Gentiles, are admitted, upon their believing in Christ. And to this greater freedom and enlargement of the church under the gospel dispensation, which was typified by Sarah the mother of the promised seed, the apostle refers that of the prophet, Isa. liv. 1, where it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she who hath a husband. 3. He applies the history thus explained to the present case (v. 28); Now we, brethren, says he, as Isaac was, are the children of the promise. We Christians, who have accepted Christ, and rely upon him, and look for justification and salvation by him alone, as hereby we become the spiritual, though we are not the natural, seed of Abraham, so we are entitled to the promised inheritance and interested in the blessings of it. But lest these Christians should be stumbled at the opposition they might meet with from the Jews, who were so tenacious of their law as to be ready to persecute those who would not submit to it, he tells them that this was no more than what was pointed to in the type; for as then he that was born after the flesh persecuted him that was born after the Spirit, they must expect it would be so now. But, for their comfort in this case, he desires them to consider what the scripture saith (Gen. xxi. 10), Cast out the bond-woman and her son, for the son of the bond-woman shall not be heir with the son of the free-woman. Though the judaizers should persecute and hate them, yet the issue would be that Judaism would sink, and wither, and perish; but true Christianity should flourish and last for ever. And then, as a general inference from the whole of the sum of what he had said, he concludes (v. 31), So then, brethren, we are not children of the bond-woman, but of the free.
Adam Clarke: Commentary on the Bible - 1831
4:21: Ye that desire to be under the law - Ye who desire to incorporate the Mosaic institutions with Christianity, and thus bring yourselves into bondage to circumcision, and a great variety of oppressive rites.
Do ye not hear the law? - Do ye not understand what is written in the Pentateuch relative to Abraham and his children. It is evident that the word law is used in two senses in this verse. It first means the Mosaic institutions; secondly, the Pentateuch, where the history is recorded to which the apostle refers.
Albert Barnes: Notes on the Bible - 1834
4:21: Tell me ... - In order to show fully the nature and the effect of the Law, Paul here introduces an illustration from an important fact in the Jewish history. This allegory has given great perplexity to expositors, and, in some respects, it is attended with real difficulty. An examination of the difficulties will be found in the larger commentaries. My object, without examining the expositions which have been proposed, will be to state, in as few words as possible, the simple meaning and design of the allegory. The design it is not difficult to understand. It is to show the effect of being under the bondage or servitude of the Jewish law, compared with the freedom which the gospel imparts. Paul had addressed the Galatians as having a real desire to be under bondage, or to be servants; the note at Gal 4:9. He had represented Christianity as a state of freedom, and Christians as the sons of God - not servants, but freemen.
To show the difference of the two conditions, he appeals to two cases which would furnish a striking illustration of them. The one was the case of Hagar and her son. The effect of bondage was well illustrated there. She and her son were treated with severity, and were cast out and persecuted. This was a fair illustration of bondage under the Law; of the servitude to the laws of Moses; and was a fit representation of Jerusalem as it was in the time of Paul. The other case was that of Isaac. He was the son of a free woman, and was treated accordingly. He was regarded as a son, not as a servant. And he was a fair illustration of the case of those who were made free by the gospel. They enjoyed a similar freedom and sonship, and should not seek a state of servitude or bondage. The condition of Isaac was a fit illustration of the New Jerusalem; the heavenly city; the true kingdom of God. But Paul does not mean to say, as I suppose, that the history of the son of Hagar and of the son of Rebecca was mere allegory, or that the narrative by Moses was designed to represent the different condition of those who were under the Law and under the gospel.
He uses it simply, as showing the difference between servitude and freedom, and as a striking illustration of the nature of the bondage to the Jewish law, and of the freedom of the gospel, just as anyone may use a striking historical fact to illustrate a principle. These general remarks will constitute the basis of my interpretation of this celebrated allegory. The expression "tell me," is one of affectionate remonstrance and reasoning; see Luk 7:42, "Tell me, therefore, which of these will love him most?" Compare Isa 1:18, "Come, now, and let us reason together, saith the Lord."
Ye that desire to be under the law - See the note at Gal 4:9. You who wish to yield obedience to the laws of Moses. You who maintain that conformity to those laws is necessary to justification.
Do ye not hear the law? - Do you not understand what the Law says? Will you not listen to its own admonitions, and the instruction which may be derived from the Law on the subject? The word "law" here refers not to the commands that were uttered on Mount Sinai, but to the book of the Law. The passage to which reference is made is in the Book of Genesis; but; all the five books of Moses were by the Jews classed under the general name of the Law; see the note at Luk 24:44. The sense is, "Will you not listen to a narrative found in one of the books of the Law itself, fully illustrating the nature of that servitude which you wish?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: ye that: Gal 4:9, Gal 3:10, Gal 3:23, Gal 3:24; Rom 6:14, Rom 7:5, Rom 7:6, Rom 9:30-32, Rom 10:3-10
do: Mat 21:42-44, Mat 22:29-32; Joh 5:46, Joh 5:47
the law: Joh 10:34, Joh 12:34, Joh 15:25; Rom 3:19
Geneva 1599
4:21 (6) Tell me, ye that (u) desire to be under the law, do ye not hear the law?
(6) The false apostles urged this, that unless the Gentiles were circumcised Christ could profit them nothing at all, and also this dissension of those who believed in the circumcision, against those who believed in the uncircumcision, both these things being full of offence. Therefore the apostle, after various arguments with which he has refuted their error, brings forth an allegory, in which he says that the Holy Spirit did through symbolism let us know all these mysteries: that is, that it should come to pass that two sorts of sons should have Abraham as a father common to them both, but not with equal success. For as Abraham begat Ishmael by the common course of nature, of Hagar his bondmaid and a stranger, and begat Isaac of Sara a free woman, by the virtue of the promise, and by grace only, the first was not heir, and also persecuted the heir. So there are two covenants, and as it were two sons born to Abraham by those two covenants, as it were by two mothers. The one was made in Sinai, outside of the land of promise, according to which covenant Abraham's children according to the flesh were begotten: that is, the Jews, who seek righteousness by that covenant, that is, by the Law. But they are not heirs, and they will at length be cast out of the house, as those that persecute the true heirs. The other was made in that high Jerusalem, or in Zion (that is, by the sacrifice of Christ) which begets children of promise, that is, believers, by the power of the Holy Spirit. And these children (like Abraham) do rest themselves in the free promise, and they alone by the right of children will be partakers of the father's inheritance, whereas those servants will be shut out.
(u) That desire so greatly.
John Gill
4:21 Tell me, ye that desire to be under the law,.... Not merely to obey it, as holy, just, and good, from a principle of love, and to testify subjection and gratitude to God; so all believers desire to bc under the law: but these men sought for justification and salvation by their obedience to it: they desired to be under it as a covenant of works, which was downright madness and folly to the last degree, since this was the way to come under the curse of it; they wanted to be under the yoke of the law, which is a yoke of bondage, an insupportable one, which the Jewish fathers could not bear; and therefore it was egregious weakness in them to desire to come under it: wherefore the apostle desires them to answer this question,
do ye not hear the law? meaning either the language and voice of the law of Moses, what it says to transgressors, and so to them; what it accused them of, and charged them with; how it declared them guilty before God, pronounced them accursed, and, ministered sententially condemnation and death unto them; and could they desire to be under such a law? or rather the books of the Old Testament, particularly the five books of Moses, and what is said therein; referring them, as Christ did the Jews, to the Scriptures, to the writings of Moses, and to read, hear, and observe what is in them, since they professed so great a regard to the law; from whence they might learn, that they ought not to be under the bondage and servitude of it. The Vulgate Latin version renders it, "have ye not read the law?" and so one of Stephens's copies; that is, the books of the law; if you have, as you should, you might observe what follows.
John Wesley
4:21 Do ye not hear the law - Regard what it says.
Robert Jamieson, A. R. Fausset and David Brown
4:21 desire--of your own accord madly courting that which must condemn and ruin you.
do ye not hear--do ye not consider the mystic sense of Moses' words? [GROTIUS]. The law itself sends you away from itself to Christ [ESTIUS]. After having sufficiently maintained his point by argument, the apostle confirms and illustrates it by an inspired allegorical exposition of historical facts, containing in them general laws and types. Perhaps his reason for using allegory was to confute the Judaizers with their own weapons: subtle, mystical, allegorical interpretations, unauthorized by the Spirit, were their favorite arguments, as of the Rabbins in the synagogues. Compare the Jerusalem Talmud [Tractatu Succa, cap. Hechalil]. Paul meets them with an allegorical exposition, not the work of fancy, but sanctioned by the Holy Spirit. History, if properly understood contains in its complicated phenomena, simple and continually recurring divine laws. The history of the elect people, like their legal ordinances, had, besides the literal, a typical meaning (compare 1Cor 10:1-4; 1Cor 15:45, 1Cor 15:47; Rev_ 11:8). Just as the extra-ordinarily-born Isaac, the gift of grace according to promise, supplanted, beyond all human calculations, the naturally-born Ishmael, so the new theocratic race, the spiritual seed of Abraham by promise, the Gentile, as well as Jewish believers, were about to take the place of the natural seed, who had imagined that to them exclusively belonged the kingdom of God.
4:224:22: Զի գրեալ է՝ թէ Աբրահամու երկո՛ւ որդիք էին, մի՝ յաղախնո՛յ անտի, եւ մի՝ յազատէն[4247]։ [4247] Օրինակ մի. Զի գրեալ է եղբարք՝ եթէ... մինն յաղախնոյ։
22 որովհետեւ գրուած է, թէ՝ «Աբրահամը երկու որդի ունէր, մէկը՝ ծնուած աղախնից եւ մէկը՝ ազատ կնոջից»:
22 Վասն զի գրուած է թէ Աբրահամ երկու որդի ունէր, մէկը՝ աղախինէն ու միւսը՝ ազատ կնոջմէն։
Զի գրեալ է թէ Աբրահամու երկու որդիք էին, մի` յաղախնոյ անտի, եւ մի` յազատէն:

4:22: Զի գրեալ է՝ թէ Աբրահամու երկո՛ւ որդիք էին, մի՝ յաղախնո՛յ անտի, եւ մի՝ յազատէն[4247]։
[4247] Օրինակ մի. Զի գրեալ է եղբարք՝ եթէ... մինն յաղախնոյ։
22 որովհետեւ գրուած է, թէ՝ «Աբրահամը երկու որդի ունէր, մէկը՝ ծնուած աղախնից եւ մէկը՝ ազատ կնոջից»:
22 Վասն զի գրուած է թէ Աբրահամ երկու որդի ունէր, մէկը՝ աղախինէն ու միւսը՝ ազատ կնոջմէն։
zohrab-1805▾ eastern-1994▾ western am▾
4:2222: Ибо написано: Авраам имел двух сынов, одного от рабы, а другого от свободной.
4:22  γέγραπται γὰρ ὅτι ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας.
4:22. γέγραπται (It-had-come-to-be-scribed) γὰρ (therefore) ὅτι (to-which-a-one) Ἀβραὰμ (an-Abraam) δύο (to-two) υἱοὺς (to-sons) ἔσχεν, (it-had-held,"ἕνα (to-one) ἐκ (out) τῆς (of-the-one) παιδίσκης (of-childed-of) καὶ (and) ἕνα (to-one) ἐκ (out) τῆς (of-the-one) ἐλευθέρας: (of-en-freed)
4:22. scriptum est enim quoniam Abraham duos filios habuit unum de ancilla et unum de liberaFor it is written that Abraham had two sons: the one by a bondwoman and the other by a free woman.
22. For it is written, that Abraham had two sons, one by the handmaid, and one by the freewoman.
4:22. For it is written that Abraham had two sons: one by a servant woman, and one by a free woman.
4:22. For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman:

22: Ибо написано: Авраам имел двух сынов, одного от рабы, а другого от свободной.
4:22  γέγραπται γὰρ ὅτι ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας.
4:22. scriptum est enim quoniam Abraham duos filios habuit unum de ancilla et unum de libera
For it is written that Abraham had two sons: the one by a bondwoman and the other by a free woman.
4:22. For it is written that Abraham had two sons: one by a servant woman, and one by a free woman.
4:22. For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Ибо - в смысле: именно. В книге закона Моисеева именно в первой ее части - Бытии, сказано, что Авраам имел (правильнее получил escen) двух сынов Измаила от Агари, (египтянки родом, служанки его жены (Быт XVI:1)), и Исаака, от его свободной жены, Сарры.
Adam Clarke: Commentary on the Bible - 1831
4:22: For it is written - Viz. in Gen 16:15; Gen 22:1, etc., that Abraham had two sons, Ishmael and Isaac; the one; Ishmael, by a bond maid, Hagar; the other, Isaac, by a free woman, Sarah.
Albert Barnes: Notes on the Bible - 1834
4:22: For it is written - Gen. 16; 21.
Abraham had two sons - Ishmael and Isaac. Abraham subsequently had several sons by Keturah after the death of Sarah; Gen 26:1-6. But the two sons by Hagar and Sarah were the most prominent, and the events of their lives furnished the particular illustration which Paul desired.
The one by a bond-maid - Ishmael, the son of Hagar. Hagar was an Egyptian slave, whom Sarah gave to Abraham in order that he might not be wholly without posterity; Gen 16:3.
The other by a free woman - Isaac, the son of Sarah; Gen 21:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: that: Gen 16:2-4, Gen 16:15, Gen 21:1, Gen 21:2, Gen 21:10
John Gill
4:22 For it is written,.... In Gen 16:15
that Abraham had two sons, not two sons only; for besides the two referred to, he had six more, Gen 25:2 but it being only pertinent to the apostle's purpose to take notice of these two, he mentions no more, though he does not deny that he had any more. These two sons were Ishmael and Isaac:
the one by a bondmaid. Ishmael was by Hagar, Sarah's servant, who represented the covenant the Jewish nation was under the bondage of.
The other by a free woman. Isaac was by Sarah, Abraham's proper and lawful wife, who was mistress of the family, and represented in figure the covenant, and Gospel church state, and all believers, Gentiles as well as Jews, as under the liberty thereof.
John Wesley
4:22 Gen 21:2, Gen 21:9.
Robert Jamieson, A. R. Fausset and David Brown
4:22 (Gen 16:3-16; Gen 21:2).
Abraham--whose sons ye wish to be (compare Rom 9:7-9).
a bond maid . . . a free woman--rather, as Greek, "the bond maid . . . the free woman."
4:234:23: Այլ որ յաղախնոյն էր՝ ըստ մարմնո՛յ ծնեալ էր, եւ որ յազատէն՝ ըստ աւետեա՛ցն.
23 Բայց նա, որ աղախնից էր, մարմնական ծնունդ էր, իսկ նա, որ ազատ կնոջից էր, ծնուել էր խոստման համաձայն:
23 Բայց ան որ աղախինէն էր, մարմնի կողմանէ ծնած էր, իսկ ան որ ազատ կնոջմէն՝ խոստումին համեմատ։
Այլ որ յաղախնոյն էր` ըստ մարմնոյ ծնեալ էր, եւ որ յազատէն` ըստ աւետեացն:

4:23: Այլ որ յաղախնոյն էր՝ ըստ մարմնո՛յ ծնեալ էր, եւ որ յազատէն՝ ըստ աւետեա՛ցն.
23 Բայց նա, որ աղախնից էր, մարմնական ծնունդ էր, իսկ նա, որ ազատ կնոջից էր, ծնուել էր խոստման համաձայն:
23 Բայց ան որ աղախինէն էր, մարմնի կողմանէ ծնած էր, իսկ ան որ ազատ կնոջմէն՝ խոստումին համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2323: Но который от рабы, тот рожден по плоти; а который от свободной, тот по обетованию.
4:23  ἀλλ᾽ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας δι᾽ ἐπαγγελίας.
4:23. ἀλλ' (other) ὁ (the-one) [μὲν] "[indeed]"ἐκ (out) τῆς (of-the-one) παιδίσκης (of-childed-of) κατὰ (down) σάρκα (to-a-flesh) γεγέννηται, (it-had-come-to-be-generated-unto,"ὁ (the-one) δὲ (moreover) ἐκ (out) τῆς (of-the-one) ἐλευθέρας (of-en-freed) δι' (through) ἐπαγγελίας. (of-a-messaging-upon-unto)
4:23. sed qui de ancilla secundum carnem natus est qui autem de libera per repromissionemBut he who was of the bondwoman was born according to the flesh: but he of the free woman was by promise.
23. Howbeit the by the handmaid is born after the flesh; but the by the freewoman through promise.
4:23. And he who was of the servant was born according to the flesh. But he who was of the free woman was born by the promise.
4:23. But he [who was] of the bondwoman was born after the flesh; but he of the freewoman [was] by promise.
But he [who was] of the bondwoman was born after the flesh; but he of the freewoman [was] by promise:

23: Но который от рабы, тот рожден по плоти; а который от свободной, тот по обетованию.
4:23  ἀλλ᾽ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας δι᾽ ἐπαγγελίας.
4:23. sed qui de ancilla secundum carnem natus est qui autem de libera per repromissionem
But he who was of the bondwoman was born according to the flesh: but he of the free woman was by promise.
4:23. And he who was of the servant was born according to the flesh. But he who was of the free woman was born by the promise.
4:23. But he [who was] of the bondwoman was born after the flesh; but he of the freewoman [was] by promise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Казалось, что оба сына Авраама должны бы занять одинаковое положение в доме отца. Но не так было на самом деле. С одной стороны общественное положение их матерей было не равное, с другой - Авраам иначе стал отцом Исаака, чем отцом Измаила. При рождении Измаила все произошло по обычным порядкам человеческой жизни. Между тем Исаак был рожден только в силу данного Аврааму от Бога обетования, когда уже не было возможности ждать плода от Сарры и когда самому Аврааму исполнилось сто лет.
Adam Clarke: Commentary on the Bible - 1831
4:23: Was born after the flesh - Ishmael was born according to the course of nature, his parents being both of a proper age, so that there was nothing uncommon or supernatural in his birth: this is the proper meaning of the apostle's κατα σαρκα, after or according to the flesh, and answers to the Hebrew phrase, על דרך בשר al derec basar, according to the manner of the flesh, i.e. naturally, according to the common process of nature.
By promise - Both Abraham and Sarah had passed that age in which the procreation of children was possible on natural principles. The birth, therefore, of Isaac was supernatural; it was the effect of an especial promise of God; and it was only on the ground of that promise that it was either credible or possible.
Albert Barnes: Notes on the Bible - 1834
4:23: But he who was of the bondwoman was born after the flesh - In the ordinary course of nature, without any special promise, or any unusual divine interposition, as in the case of Isaac.
But he of the free woman ... - The birth of Isaac was in accordance with a special promise, and by a remarkable divine interposition; see Gen 18:10; Gen 21:1-2; Heb 11:11-12; compare the notes at Rom 4:19-21. The idea here of Paul is, that the son of the slave was in a humble and inferior condition from his very birth. There was no special promise attending him. He was born into a state of inferiority and servitude which attended him through his whole life. Isaac, however, was met with promises as soon as he was born, and was under the benefit of those promises as long as he lived. The object of Paul is, to state the truth in regard to a condition of servitude and slavery. It is attended with evils from beginning to end; from the birth to the grave. By this illustration he means to show them the folly of becoming the voluntary slaves of the Law after they had once been made free.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: born: Rom 9:7, Rom 9:8
but: Gen 17:15-19, Gen 18:10-14, Gen 21:1, Gen 21:2; Rom 4:18-21, Rom 10:8; Heb 11:11
Geneva 1599
4:23 But he [who was] of the bondwoman was born after the (x) flesh; but he of the freewoman [was] by (y) promise.
(x) As all men are, and by the common course of nature.
(y) By virtue of the promise, which Abraham laid hold on for himself and his true seed, for otherwise Abraham and Sara were past the begetting and bearing of children.
John Gill
4:23 But he who was of the bondwoman,.... Ishmael, who was begotten and born of Hagar,
was born after the flesh; after the common order and course of nature, through the copulation of two persons, the one able to procreate, and the other fit for the conception of children; and was typical of the Jews, the natural descendants of Abraham, who, as such, and upon that account, were not the children of God, nor heirs of the eternal inheritance:
but he of the free woman was by promise; by a previous promise made by God to Abraham, that he should have a son in his old age, when his body was now dead, and when Sarah his wife, who had always been barren, was now grown old, and past the time of bearing children; so that Isaac was born out of the common order and course of nature; his conception and birth were owing to the promise and power of God, and to his free grace and favour to Abraham. This son of promise was a type of the spiritual seed of Abraham, whether Jews or Gentiles, the children of the promise that are counted for the seed; who are born again of the will, power, and grace of God, and are heirs, according to the promise, both of grace and glory, when they that are of the law, and the works of it, are not. All which is further illustrated in the following verses.
John Wesley
4:23 Was born after the flesh - In a natural way. By promise - Through that supernatural strength which was given Abraham in consequence of the promise.
Robert Jamieson, A. R. Fausset and David Brown
4:23 after the flesh--born according to the usual course of nature: in contrast to Isaac, who was born "by virtue of the promise" (so the Greek), as the efficient cause of Sarah's becoming pregnant out of the course of nature (Rom 4:19). Abraham was to lay aside all confidence in the flesh (after which Ishmael was born), and to live by faith alone in the promise (according to which Isaac was miraculously born, contrary to all calculations of flesh and blood).
4:244:24: որ է առակ օրինակի։ Զի այս ինքն են՝ երկո՛ւ կտակարանք, մի՝ ՚ի լեռնէ Սինեայ ՚ի ծառայութի՛ւն ծնեալ, որ էր Հագա՛ր[4248]. [4248] Ոմանք. Որ են առակ օրինա՛՛։ Ուր ՚ի լուս՛՛. բազում գրչագրաց համաձայն մերումս նշանակի. Որ է այլաբանութիւն։ Ոմանք. Սինայ ՚ի ծառայութեան ծնեալ։
24 Սա այլաբանութիւն է, որովհետեւ սրանք երկու կտակարաններն են. մէկը՝ Սինա լեռից՝ ծնուած ծառայութեան համար. դա Հագարն է.
24 Այս բաները այլաբանօրէն կը մեկնուին. վասն զի ասոնք են երկու կտակարանները, մէկը Սինա լեռնէն՝ որ ծառայութեան համար կը ծնանի, որ է Հագար.
որ է առակ օրինակի. զի այս ինքն են երկու կտակարանք, մի` ի լեռնէ Սինեայ ի ծառայութիւն ծնեալ, որ է Հագար:

4:24: որ է առակ օրինակի։ Զի այս ինքն են՝ երկո՛ւ կտակարանք, մի՝ ՚ի լեռնէ Սինեայ ՚ի ծառայութի՛ւն ծնեալ, որ էր Հագա՛ր[4248].
[4248] Ոմանք. Որ են առակ օրինա՛՛։ Ուր ՚ի լուս՛՛. բազում գրչագրաց համաձայն մերումս նշանակի. Որ է այլաբանութիւն։ Ոմանք. Սինայ ՚ի ծառայութեան ծնեալ։
24 Սա այլաբանութիւն է, որովհետեւ սրանք երկու կտակարաններն են. մէկը՝ Սինա լեռից՝ ծնուած ծառայութեան համար. դա Հագարն է.
24 Այս բաները այլաբանօրէն կը մեկնուին. վասն զի ասոնք են երկու կտակարանները, մէկը Սինա լեռնէն՝ որ ծառայութեան համար կը ծնանի, որ է Հագար.
zohrab-1805▾ eastern-1994▾ western am▾
4:2424: В этом есть иносказание. Это два завета: один от горы Синайской, рождающий в рабство, который есть Агарь,
4:24  ἅτινά ἐστιν ἀλληγορούμενα· αὖται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν ἁγάρ.
4:24. ἅτινά (Which-ones) ἐστιν (it-be) ἀλληγορούμενα : ( being-other-gathered-unto ) αὗται (the-ones-these) γάρ (therefore) εἰσιν (they-be) δύο (two) διαθῆκαι, (placements-through,"μία (one) μὲν (indeed) ἀπὸ (off) ὄρους (of-a-jut) Σινά, (of-a-Sinai) εἰς (into) δουλείαν (to-a-bondeeing-of) γεννῶσα, (generating-unto,"ἥτις (which-a-one) ἐστὶν (it-be) Ἅγαρ, (a-Hagar,"
4:24. quae sunt per allegoriam dicta haec enim sunt duo testamenta unum quidem a monte Sina in servitutem generans quae est AgarWhich things are said by an allegory. For these are the two testaments. The one from Mount Sina, engendering unto bondage, which is Agar.
24. Which things contain an allegory: for these are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar.
4:24. These things are said through an allegory. For these represent the two testaments. Certainly the one, on Mount Sinai, gives birth unto servitude, which is Hagar.
4:24. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar:

24: В этом есть иносказание. Это два завета: один от горы Синайской, рождающий в рабство, который есть Агарь,
4:24  ἅτινά ἐστιν ἀλληγορούμενα· αὖται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν ἁγάρ.
4:24. quae sunt per allegoriam dicta haec enim sunt duo testamenta unum quidem a monte Sina in servitutem generans quae est Agar
Which things are said by an allegory. For these are the two testaments. The one from Mount Sina, engendering unto bondage, which is Agar.
4:24. These things are said through an allegory. For these represent the two testaments. Certainly the one, on Mount Sinai, gives birth unto servitude, which is Hagar.
4:24. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. В этих событиях Ап. Павел находить нечто прообразовательное по отношению к тогдашнему времени, какое переживала Церковь. - Иносказание. Греческое слово allhgorein (отсюда и allhgoroumena = иносказание) первоначально означает: говорить иначе, чем думать, т. е. давать своей мысли такое выражение, которое, по своему буквальному смыслу, давало бы или заключало в себе совершенно другую мысль. Затем этот глагол значит: толковать, объяснять известное событие или изречение, при предположении, что в нем заключена аллегория. Все древние переводчики и толкователи понимали здесь глагол allhgoreΐn в первом значении. Ап., ни малейшим намеком не ставя под вопросом историчность сообщаемого в Ветхом Завете, указывает только, что в ветхозаветных событиях может признаваться как предуказание на будущее, что в них есть такого, что заранее намечает планы и пути божественного домостроительства о человеческом спасении. В настоящем случае он находит возможным видеть в двух женах Авраама предуказания на два завета. Точка соприкосновения для сравнения лежит в том, что как Агарь и Сарра были матери двух потомств Авраамовых, занявших различные места в истории, в силу различия в положении их матерей и характера своего происхождения, так и оба завета отпечатлевают каждый именно свой характер на народах, которые им обязаны своим происхождением. Один из этих заветов есть завет, заключенный при Моисее на горе Синайской и данный народу Израильскому. Как мать, этот завет дает рождающимся от нее детям свою печать и именно печать рабства. Поэтому-то служанка Агарь и есть прообраз (тип) этого завета (который есть Агарь.)
Adam Clarke: Commentary on the Bible - 1831
4:24: Which things are an allegory - They are to be understood spiritually; more being intended in the account than meets the eye.
Allegory, from αλλος, another, and αγορεω, or αγορευω, to speak, signifies a thing that is a representative of another, where the literal sense is the representative of a spiritual meaning; or, as the glossary expresses it, ἑτερως κατα μεταφρασιν νοουμενα, και ου κατα την αναγνωσιν· "where the thing is to be understood differently in the interpretation than it appears in the reading."
Allegories are frequent in all countries, and are used by all writers. In the life of Homer, the author, speaking of the marriage of Jupiter and Juno, related by that poet, says: δοκει ταυτα αλληγορεισθαι, ὁτι Ἡρα μεν νοειται ὁ αηρ-Ζευς δε, ὁ αιθηρ· "It appears that these things are to be understood allegorically; for Juno means the air, Jupiter the ether." Plutarch, in his treatise De Iside et Osir., says: ὡσπερ Ἑλληνες Κρονον αλληγορουσι τον χρονον· "As the Greeks allegorize Cronos (Saturn) into Chronos (Time.)" It is well known how fond the Jews were of allegorizing. Every thing in the law was with them an allegory. Their Talmud is full of these; and one of their most sober and best educated writers, Philo, abounds with them. Speaking (De Migrat. Abrah., page 420) of the five daughters of Zelophehad, he says: ἁς αλληγορουντες αισθησεις ειναι φαμεν· "which, allegorizing, we assert to be the five senses!"
It is very likely, therefore, that the allegory produced here, St. Paul had borrowed from the Jewish writings; and he brings it in to convict the Judaizing Galatians on their own principles; and neither he nor we have any thing farther to do with this allegory than as it applies to the subject for which it is quoted; nor does it give any license to those men of vain and superficial minds who endeavor to find out allegories in every portion of the sacred writings, and, by what they term spiritualizing, which is more properly carnalizing, have brought the testimonies of God into disgrace. May the spirit of silence be poured out upon all such corrupters of the word of God!
For these are the two covenants - These signify two different systems of religion; the one by Moses, the other by the Messiah.
The one from the Mount Sinai - On which the law was published; which was typified by Hagar, Abraham's bond maid.
Which gendereth to bondage - For as the bond maid or slave could only gender - bring forth her children, in a state of slavery, and subject also to become slaves, so all that are born and live under those Mosaic institutions are born and live in a state of bondage - a bondage to various rites and ceremonies; under the obligation to keep the whole law, yet, from its severity and their frailness, obliged to live in the habitual breach of it, and in consequence exposed to the curse which it pronounces.
Albert Barnes: Notes on the Bible - 1834
4:24: Which things - The different accounts of Ishmael and Isaac.
Are an allegory - May be regarded allegorically, or as illustrating great principles in regard to the condition of slaves and freemen; and may therefore be used to illustrate the effect of servitude to the Law of Moses compared with the freedom of the gospel. He does not mean to say that the historical record of Moses was not true, or was merely allegorical; nor does he mean to say that Moses meant this to be an allegory, or that he intended that it should be applied to the exact purpose to which Paul applied it. No such design is apparent in the narrative of Moses, and it is evident that he had no such intention. Nor can it be shown that Paul means to be understood as saying that Moses had any such design, or that his account was not a record of a plain historical fact. Paul uses it as he would any other historical fact that would illustrate the same principle, and he makes no more use of it than the Saviour did in his parables of real or fictitious narratives to illustrate an important truth, or than we always do of real history to illustrate an important principle.
The word which is used here by Paul (ἀλληγορέω allē goreō) is derived from ἄλλος allos, another, and ἀγορεύω agoreuō, to speak, to speak openly or in public - Passow. It properly means to speak anything otherwise than it is understood (Passow); to speak allegorically; to allegorize. The word does not occur elsewhere in the New Testament, nor is it found in the Septuagint, though it occurs often in the classic writers. An allegory is a continued metaphor; see Blair's Lectures, xv. It is a figurative sentence or discourse, in which the principal object is described by another subject resembling it in its properties and circumstances - Webster. Allegories are in words what hieroglyphics are in painting. The distinction between a parable and an allegory is said to be, that a parable is a supposed history to illustrate some important truth, as the parable of the good Samaritan, etc.; an allegory is based on real facts.
It is not probable, however, that this distinction is always carefully observed. Sometimes the allegory is based on the resemblance to some inanimate object, as in the beautiful allegory in Ps. 80. Allegories, parables, and metaphors abound in the writings of the East. Truth was more easily treasured up in this way, and could be better preserved and transmitted when it was connected with an interesting story. The lively fancy of the people of the East also led them to this mode of communicating truth; though a love for it is probably founded in human nature. The best sustained allegory of any considerable length in the world is, doubtless, Bunyan's Pilgrim's Progress; and yet this is among the most popular of all books. The ancient Jews were exceedingly fond of allegories, and even turned a considerable part of the Old Testament into allegory. The ancient Greek philosophers also were fond of this mode of teaching.
Pythagoras instructed his followers in this manner, and this was common among the Greeks, and was imitated much by the early Christians - Calmet. Many of the Christian fathers, of the school of Origen, made the Old Testament almost wholly allegorical, and found mysteries in the plainest narratives. The Bible became thus with them a book of enigmas, and exegesis consisted in an ingenious and fanciful accommodation of all the narratives in the scriptures to events in subsequent times. The most fanciful, and the most ingenious man, on this principle, was the best interpreter; and as any man might attach any hidden mystery which he chose to the scriptures, they became wholly useless as an infallible guide. Better principles of interpretation now pRev_ail; and the great truth has gone forth, never more to be recalled, that the Bible is to be interpreted on the same principle as all other books; that its language is to be investigated by the same laws as language in all other books; and that no more liberty is to be taken in allegorizing the scriptures than may be taken with Herodotus or Livy. It is lawful to use narratives of real events to illustrate important principles always. Such a use is often made of history; and such a use, I suppose, the apostle Paul makes here of an important fact in the history of the Old Testament.
For these are - These may be used to represent the two covenants. The apostle could not mean that the sons of Sarah and Hagar were literally the two covenants; for this could not be true, and the declaration would be unintelligible. In what sense could Ishmael be called a covenant? The meaning, therefore, must be, that they furnished an apt illustration or representation of the two covenants; they would show what the nature of the two covenants was. The words "are" and "is" are often used in this sense in the Bible, to denote that one thing represents another. Thus in the institution of the Lord's supper; "Take, eat, this is my body" Mat 26:26; that is, this represents my body. The bread was not the living body that was then before them. So in Gal 4:28; "This is my blood of the new covenant;" that is, this represents my blood. The wine in the cup could not be the living blood of the Redeemer that was then flowing in his veins; see the note at that place; compare Gen 41:26.
The two covenants - Margin, "Testaments." The word means here, covenants or compacts; see the note at Co1 11:25. The two covenants here referred to, are the one on Mount Sinai made with the Jews, and the other that which is made with the people of God in the gospel. The one resembles the condition of bondage in which Hagar and her son were; the other the condition of freedom in which Sarah and Isaac were.
The one from the Mount Sinai - Margin, "Sina." The Greek is "Sina," though the word may be written either way.
Which gendereth to bondage - Which tends to produce bondage or servitude. That is, the laws are stern and severe; and the observance of them costly, and onerous like a state of bondage; see the note at Act 15:10.
Which is Agar - Which Hagar would appropriately represent. The condition of servitude produced by the Law had a strong resemblance to her condition as a slave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: an allegory: Eze 20:49; Hos 11:10; Mat 13:35; Co1 10:11 *Gr: Heb 11:19
for: Gal 4:25; Luk 22:19, Luk 22:20; Co1 10:4
the two: Gal 3:15-21; Heb 7:22, Heb 8:6-13, Heb 9:15-24, Heb 10:15-18, Heb 12:24, Heb 13:20
covenants: or, testament
Sinai: Gr. Sina
which: Gal 5:1; Rom 8:15
Agar: Gen 16:3, Gen 16:4, Gen 16:8, Gen 16:15, Gen 16:16, Gen 21:9-13, Gen 25:12, Hagar
Geneva 1599
4:24 Which things are an allegory: for (z) these are the (a) two covenants; the one from the mount (b) Sinai, which gendereth to bondage, which is Agar.
(z) These represent and symbolize.
(a) They are called two covenants, one of the Old Testament, and another of the New: which were not two indeed, but in respect of the times, and the diversity of the manner of ruling.
(b) He makes mention of Sinai, because that covenant was made in that mountain, of which mountain Hagar was a symbol.
John Gill
4:24 Which things are an allegory,.... Or "are allegorized": so Sarah and Hagar were allegorized by Philo the Jew (p), before they were by the apostle. Sarah he makes to signify virtue, and Hagar the whole circle of arts and sciences, which are, or should be, an handmaid to virtue; but these things respecting Hagar and Sarah, the bondwoman and the free, and their several offspring, are much better allegorized by the apostle here. An allegory is a way of speaking in which one thing is expressed by another, and is a continued metaphor; and the apostle's meaning is, that these things point at some other things; have another meaning in them, a mystical and spiritual one, besides the literal; and which the Jews call
"Midrash", a name they give to the mystical and allegorical sense of Scripture, in which they greatly indulge themselves. An allegory is properly a fictitious way of speaking; but here it designs an accommodation of a real history, and matter of fact, to other cases and things, and seems to intend a type or figure; and the sense to be, that these things which were literally true of Hagar and Sarah, of Ishmael and Isaac, were types and figures of things to come; just as what befell the Israelites were types and figures of things that would be under the Gospel dispensation, 1Cor 10:11.
for these are the two covenants, or "testaments"; that is, these women, Hagar and Sarah, signify, and are figures of the two covenants; not the covenant of works, and the covenant of grace. Hagar was no figure of the covenant of works, that was made and broke before she was born; besides, the covenant she was a figure of was made at Mount Sinai, whereas the covenant of works was made in paradise: moreover, the covenant of works was made with Adam, and all his posterity, but the covenant which Hagar signified was only made with the children of Israel; she represented Jerusalem, that then was with her children. Nor was Sarah a figure of the covenant of grace, for this was made long before she had a being, even from everlasting; but they were figures of the two administrations of one and the same covenant, which were to take place in the world successively; and which following one the other, are by the author of the Epistle to the Hebrews called the first and the second, the old and the new covenants. Now these are the covenants or testaments, the old and the new, and the respective people under them, which were prefigured by these two women, and their offspring.
The one from the Mount Sinai; that is, one of these covenants, or one of the administrations of the covenant, one dispensation of it, which is the first, and now called old, because abolished, took its rise from Mount Sinai, was delivered there by God to Moses, in order to be communicated to the people of Israel, who were to be under that form of administration until the coming of the Messiah. And because the whole Mosaic economy was given to Moses on Mount Sinai, it is said to be from thence: hence, in Jewish writings, we read, times without number, of , a rite, custom, constitution, or appointment given to Moses "from Mount Sinai", the same phrase as here. Sinai signifies "bushes", and has its name from the bushes which grew upon if, (q); in one of which the Lord appeared to Moses; for Horeb and Sinai are one and the same mount; one signifies waste and desolate, the other bushy; as one part of the mountain was barren and desert, and the other covered with bushes and brambles; and may fitly represent the condition of such that are under the law.
Which gendereth to bondage; begets and brings persons into a state of bondage, induces on them a spirit of bondage to fear, and causes them to be all their lifetime subject to it; as even such were that were under the first covenant, or under the Old Testament dispensation:
which is Agar; or this is the covenant, the administration of it, which Hagar, the bondwoman, Sarah's servant, represented.
(p) De Cherubim, p. 108, 109. (q) Pirke Eliezer, c. 41.
John Wesley
4:24 Which things are an allegory - An allegory is a figurative speech, wherein one thing is expressed, and another intended. For those two sons are types of the two covenants. One covenant is that given from mount Sinai, which beareth children to bondage - That is, all who are under this, the Jewish covenant, are in bondage. Which covenant is typified by Agar.
Robert Jamieson, A. R. Fausset and David Brown
4:24 are an allegory--rather, "are allegorical," that is, have another besides the literal meaning.
these are the two covenants--"these [women] are (that is, mean; omit 'the' with all the oldest manuscripts) two covenants." As among the Jews the bondage of the mother determined that of the child, the children of the free covenant of promise, answering to Sarah, are free; the children of the legal covenant of bondage are not so.
one from--that is, taking his origin from Mount Sinai. Hence, it appears, he is treating of the moral law (Gal 3:19) chiefly (Heb 12:18). Paul was familiar with the district of Sinai in Arabia (Gal 1:17), having gone thither after his conversion. At the gloomy scene of the giving of the Law, he learned to appreciate, by contrast, the grace of the Gospel, and so to cast off all his past legal dependencies.
which gendereth--that is, bringing forth children unto bondage. Compare the phrase (Acts 3:25), "children of the covenant which God made . . . saying unto Abraham."
Agar--that is, Hagar.
4:254:25: քանզի Հագար՝ լեա՛ռն Սինայ է յԱրաբիա. հաւասա՛ր է այսմ Երուսաղէմի. զի ծառա՛յէ որդւովքն իւրովք հանդերձ[4249]։ [4249] Ոսկան. Քանզի Սինա լեառն է՛ յԱրաբիայ՝ հաւասար է այսմ։ Ոմանք. Քանզի Հագարն... զի ծառայէ որդւովք իւրովք։
25 քանզի Հագարը Սինա լեռն է Արաբիայում եւ համապատասխանում է ներկայ Երուսաղէմին, որ իր որդիներով հանդերձ ծառայ է:
25 Վասն զի Հագար Արաբիոյ մէջ Սինա լեռն է եւ կը համեմատի հիմակուան Երուսաղէմին, որ իր զաւակներով մէկտեղ կը ծառայէ։
քանզի Հագարն լեառն Սինայ է յԱրաբիա, հաւասար է [14]այսմ Երուսաղեմի, զի ծառայ է որդւովք իւրովք հանդերձ:

4:25: քանզի Հագար՝ լեա՛ռն Սինայ է յԱրաբիա. հաւասա՛ր է այսմ Երուսաղէմի. զի ծառա՛յէ որդւովքն իւրովք հանդերձ[4249]։
[4249] Ոսկան. Քանզի Սինա լեառն է՛ յԱրաբիայ՝ հաւասար է այսմ։ Ոմանք. Քանզի Հագարն... զի ծառայէ որդւովք իւրովք։
25 քանզի Հագարը Սինա լեռն է Արաբիայում եւ համապատասխանում է ներկայ Երուսաղէմին, որ իր որդիներով հանդերձ ծառայ է:
25 Վասն զի Հագար Արաբիոյ մէջ Սինա լեռն է եւ կը համեմատի հիմակուան Երուսաղէմին, որ իր զաւակներով մէկտեղ կը ծառայէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2525: ибо Агарь означает гору Синай в Аравии и соответствует нынешнему Иерусалиму, потому что он с детьми своими в рабстве;
4:25  τὸ δὲ ἁγὰρ σινᾶ ὄρος ἐστὶν ἐν τῇ ἀραβίᾳ, συστοιχεῖ δὲ τῇ νῦν ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς.
4:25. τὸ (the-one) δὲ (moreover) Ἅγαρ (of-a-Hagar) Σινὰ (a-Sinai) ὄρος (a-jut) ἐστὶν (it-be) ἐν (in) τῇ (unto-the-one) Ἀραβίᾳ, (unto-an-Arabia,"συνστοιχεῖ (it-processioneth-together-unto) δὲ (moreover) τῇ (unto-the-one) νῦν (now) Ἰερουσαλήμ, (unto-a-Hierousalem,"δουλεύει (it-bondeeth-of) γὰρ (therefore) μετὰ (with) τῶν (of-the-ones) τέκνων (of-producees) αὐτῆς: (of-it)
4:25. Sina enim mons est in Arabia qui coniunctus est ei quae nunc est Hierusalem et servit cum filiis eiusFor Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is: and is in bondage with her children.
25. Now this Hagar is mount Sinai in Arabia, and answereth to the Jerusalem that now is: for she is in bondage with her children.
4:25. For Sinai is a mountain in Arabia, which is related to the Jerusalem of the present time, and it serves with her sons.
4:25. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children:

25: ибо Агарь означает гору Синай в Аравии и соответствует нынешнему Иерусалиму, потому что он с детьми своими в рабстве;
4:25  τὸ δὲ ἁγὰρ σινᾶ ὄρος ἐστὶν ἐν τῇ ἀραβίᾳ, συστοιχεῖ δὲ τῇ νῦν ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς.
4:25. Sina enim mons est in Arabia qui coniunctus est ei quae nunc est Hierusalem et servit cum filiis eius
For Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is: and is in bondage with her children.
4:25. For Sinai is a mountain in Arabia, which is related to the Jerusalem of the present time, and it serves with her sons.
4:25. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26. Прежде чем сказать о "другом" завете, Ап. считает нужным разъяснить первую часть сравнения. Но здесь нам предстоит выбор между двумя чтениями. По одному, которого держится русский и славянский текст, начало стиха читается так: "ибо Агарь означает гору Синай в Аравии". По другому выражение "То Agar" - "Агарь" выкидывается и остается только фраза: "ибо Синай гора лежит именно в Аравии". Первое чтение не может быть принято потому, что за него мало древних святоотеческих свидетельств: только отцы антиохийской школы имеют такое чтение, на западе же и в Египте такое чтение появляется в сравнительно позднее время (не ранее второй половины третьего века), тогда как первое чтение имеется у Оригена, в древнейших египетских рукописях, в латинских и готских переводах, затем в кодексах Синайском, Ефремовом (Парижском), у Епифания, Амвросия и др. Наконец, первое чтение собственно и непонятно, Агарь - женщина и, след., выражение To Agar - может быть передано только так: "слово Агарь". Отсюда получается такая мысль: среди арабов (в Аравии) словом Агарь обозначается гора Синай. Но это толкование совершенно не имеет под собой никаких оснований. Правда, есть в арабском языке слово "хаджар" - скала, но его по еврейски нужно бы написать хагар, а не гагар (Агарь). Сам Павел едва ли мог ошибиться в этом случае и слово хаджар счесть созвучным слову Агар. Поэтому лучше читать здесь так: "гора Синай лежит в Аравии". Говорит об этом Апостол для того, чтобы охарактеризовать место, где был дан закон. А это было нужно ему для того, чтобы показать, что место это вовсе не то, какое имелось в виду, как место успокоения в обетовании, данном Аврааму. Читатели сами, без сомнения, уже знали, что обетование, данное Аврааму, говорило о наследовании земли Ханаанской и, конечно, понимали, что дарование закона не в Палестине, а в аравийской пустыне вовсе не приносило с собою исполнения обетования, данного Аврааму. Нечего, следовательно, стремиться к исполнению закона, который дан при такой обстановке, которая вовсе не напоминала того, что содержалось в обетовании, данном Аврааму. Нужно, следовательно, искать другого завета, в котором бы это обетование пришло в осуществление, а таким заветом является новый, Христов, Завет, о котором Ап. говорит дальше. - Соответствует нынешнему Иерусалиму. Sonstoiceΐ - т. е. стоит в одном ряду (движется в одном направлении) с нынешним Иерусалимом, т. е. с центром иудейского законничества, который составляет противоположность будущему Иерусалиму, который сойдет с неба на землю и в котором будут обитать святые христиане (ср. Ап XX:9; XXI:2-22, 7; Фил III:20). Этот небесный Иерусалим и сейчас существует на небе и туда устремляются за Христом все умирающие, искупленные Им, святые. Но в то же время к этому небесному городу, к этому небесному жительству принадлежат и те обитатели земли, которые имеют высокое христианское настроение. На них с неба устремляются силы, их возрождающие и подкрепляющие. В этом смысле он и назван у Апостола "матерью всем нам". Между тем земной, иудейский, Иерусалим стоит на одинаковой ступени несовершенства с горою законодательства: он также с детьми своими - Иудеями находится в рабстве, от которого не освободят их Моисеев закон или завет (III:21). - Он матерь всем нам. Итак, вышний Иерусалим также рождает детей, как и земной, и эти дети - все христиане.
Adam Clarke: Commentary on the Bible - 1831
4:25: For this Agar is Mount Sinai in Arabia - Το γαρ Αγαρ Σινα ορος εστιν εν τη Αραβια. This is the common reading; but it is read differently in some of the most respectable MSS., versions, and fathers; thus: το γαρ Σινα ορος εστιν εν τῃ Αραβια, for this Sinai is a mountain of Arabia; the word Αγαρ, Agar, being omitted. This reading is supported by CFG, some others, the Ethiopic, Armenian, Vulgate, and one copy of the Itala; by Epiphanius, Damascenus, Ambrosiaster, Jerome, Augustine, Hilary, Sedulius, and Bede; and the word is sometimes, though not always, omitted by Cyril and Origen, which proves that in their time there were doubts concerning the common reading.
Of the word Agar in this verse, which renders the passage very obscure and difficult, Professor White says, forsitan delendum, "probably it should be expunged." Griesbach has left it in the text with a note of doubtfulness.
Answereth to Jerusalem - Hagar, the bond maid, bringing forth children in a state of slavery, answereth to Jerusalem that now is, συστοιχει, points out, or, bears a similitude to, Jerusalem in her present state of subjection; which, with her children - her citizens, is not only in bondage to the Romans, but in a worse bondage to the law, to its oppressive ordinances, and to the heavy curse which it has pronounced against all those who do not keep them.
Albert Barnes: Notes on the Bible - 1834
4:25: For this Agar is Mount Sinai - This Hagar well represents the Law given on Mount Sinai. No one can believe that Paul meant to say that Hagar was literally Mount Sinai. A great deal of perplexity has been felt in regard to this passage, and Bentley proposed to cancel it altogether as an interpolation. But there is no good authority for this. Several manuscripts and versions read it, "For this Sinai is a mountain in Arabia;" others, "to this Hagar Jerusalem answereth," etc. Griesbach has placed these readings in the margin, and has marked them as not to be rejected as certainly false, but as worthy of a more attentive examination; as sustained by some plausible arguments, though not in the whole satisfactory. The word Hagar in Arabic is said to signify a rock; and it has been supposed that the name was appropriately given to Mount Sinai, because it was a pile of rocks, and that Paul had allusion to this meaning of the word here. So Chandler, Rosenmuller, and others interpret it. But I cannot find in Castell or Gesenius that the word Hagar in Arabic has this signification; still less is there evidence that the name was ever given to Mount Sinai by the Arabs, or that such a signification was known to Paul. The plainest and most obvious sense of a passage is generally the true sense; and the obvious sense here is, that Hagar was a fair representation of Mount Sinai, and of the Law given there.
In Arabia - Mount Sinai is situated in Arabia Petraea, or the Rocky. Rosenmuller says that this means "in the Arabic language;" but probably in this interpretation he stands alone.
And answereth to Jerusalem - Margin, "Is in the same rank with." The margin is the better translation. The meaning is, it is just like it, or corresponds with it. Jerusalem as it is now (that is, in the days of Paul), is like Mount Sinai. It is subject to laws, and rites, and customs; bound by a state of servitude, and fear, and trembling, such as existed when the Law was given on Mount Sinai. There is no freedom; there are no great and liberal views; there is none of the liberty which the gospel imparts to men. The word συστοιχεῖ sustoichei, "answereth to," means properly to advance in order together; to go together with, as soldiers march along in the same rank; and then to correspond to. It means here that Mount Sinai and Jerusalem as it then was would be suited to march together in the same platoon or rank. In marshalling an army, care is taken to place soldiers of the same height, and size, and skill, and courage, if possible, together. So here it means that they were alike. Both were connected with bondage, like Hagar. On the one, a law was given that led to bondage; and the other was in fact under a miserable servitude of rites and forms.
Which now is - As it exists now; that is, a slave to rites and forms, as it was in fact in the time of Paul.
And is in bondage - To laws and customs. She was under hard and oppressive rites, like slavery. She was also in bondage to sin Joh 8:33-34; but this does not seem to be the idea here.
With her children - Her inhabitants. She is represented as a mother, and her inhabitants, the Jews, are in the condition of the son of Hagar. On this passage compare the notes at Co1 10:4, for a more full illustration of the principles involved here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: is: Gal 4:24
Sinai: Deu 33:2; Jdg 5:5; Psa 68:8, Psa 68:17; Heb 12:18
Arabia: Gal 1:17; Act 1:11
answereth to: or, is in the same rank with
her: Mat 23:37; Luk 13:34, Luk 19:44
Geneva 1599
4:25 For this Agar is mount Sinai in Arabia, and (c) answereth to Jerusalem which now is, and (d) is in bondage with her children.
(c) Look how the case stands between Hagar and her children; even so stands it between Jerusalem and hers.
(d) That is, Sinai.
John Gill
4:25 For this Agar is Mount Sinai in Arabia,.... The Arabic version, instead of Arabia, reads "Balca". The Syriac version makes Hagar to be a mountain, reading the words thus, "for Mount Hagar is Sinai, which is in Arabia": and some have been of opinion that Sinai was called Hagar by the Arabians. It is certain, that which may be pronounced Hagar, does signify in the Arabic language a stone or rock; and that one part of Arabia is called Arabia Petraea, from the rockiness of it; the metropolis of which was or "Agara", and the inhabitants Agarenes; and Hagar was the name of the chief city of Bahrein, a province of Arabia (r): and it may be observed, that when Hagar, with her son, was cast out, they dwelt in the wilderness of Paran, Gen 21:21 which was near to Sinai, as appears from
Num 10:12 so that it is possible that this mount might be so called from her, though there is no certainty of it; and near to it, as Grotius observes, was a town called Agra, mentioned by Pliny (s) as in Arabia. However, it is clear, that Sinai was in Arabia, out of the land of promise, where the law was given, and seems to be mentioned by the apostle with this view, that it might be observed, and teach us that the inheritance is not of the law. It is placed by Jerom (t) in the land of Midian; and it is certain it must be near it, if not in it, as is clear from Ex 3:1. And according to Philo the Jew (u), the Midianites, as formerly called, were a very populous nation of the Arabians: and Madian, or Midian, is by (w) Mahomet spoken of as in Arabia; and it may be observed, that they that are called Midianites in Gen 37:36 are said to be Ishmaelites,
Gen 39:1 the name by which the Arabians are commonly called by the Jews. The apostle therefore properly places this mountain in Arabia. But after all, by Agar, I rather think the woman is meant: and that the sense is, that this same Agar signifies Mount Sinai, or is a figure of the law given on that mount.
And answereth to Jerusalem which now is, and is in bondage with her children; that is, agrees with and resembles the inhabitants of Jerusalem, and of all the cities and towns in Judea; and she, being a bondwoman, represented that state of bondage the Jews were in, when the apostle wrote this, who were in a state of civil, moral, and legal bondage; in civil bondage to the Romans, being tributaries to the empire of Rome, and under the jurisdiction of Caesar; in moral bondage to sin, to Satan, to the world and the lusts of it, whose servants they in general were; and in legal bondage to the ceremonial law, which was a yoke of bondage: they were in bondage under the elements or institutions of it, such as circumcision, a yoke which neither they, nor their forefathers could bear, because it bound them over to keep the whole law; the observance of various days, months, times, and years, and the multitude of sacrifices they were obliged to offer, which yet could not take away sin, nor free their consciences from the load of guilt, but were as an handwriting of ordinances against them; every sacrifice they brought declaring their sin and guilt, and that they deserved to die as the creature did that was sacrificed for them; and besides, this law of commandments, in various instances, the breach of it was punishable with death, through fear of which they were all their life long subject to bondage: they were also in bondage to the moral law, which required perfect obedience of them, but gave them no strength to perform; showed them their sin and misery, but not their remedy; demanded a complete righteousness, but did not point out where it was to be had; it spoke not one word of peace and comfort, but all the reverse; it admitted of no repentance; it accused of sin, pronounced guilty on account of it, cursed, condemned, and threatened with death for it, all which kept them in continual bondage: and whereas the far greater part of that people at that time, the Jerusalem that then was, the Scribes, Pharisees, and generality of the nation, were seeking for justification by the works of the law, this added to their bondage; they obeyed it with mercenary views, and not from love but fear; and their comforts and peace rose and fell according to their obedience; and persons in such a way must needs be under a spiritual bondage.
(r) Castel. Lex. Polyglot. col. 804. (s) Nat. Hist. l. 6. c. 28. (t) De locis Hebraicis, fol. 96. H. (u) De Fortitudine, p. 741. (w) Koran, c. 7. p. 126.
John Wesley
4:25 For this is mount Sinai in Arabia - That is, the type of mount Sinai. And answereth to - Resembles Jerusalem that now is, and is in bondage - Like Agar, both to the law and to the Romans.
Robert Jamieson, A. R. Fausset and David Brown
4:25 Translate, "For this word, Hagar, is (imports) Mount Sinai in Arabia (that is, among the Arabians--in the Arabian tongue)." So CHRYSOSTOM explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," that is, Hagar, meaning a rock or stone. Hagar twice fled into the desert of Arabia (Gen. 16:1-16; Gen 21:9-21): from her the mountain and city took its name, and the people were called Hagarenes. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law which inspires with terror, and the spirit of bondage.
answereth--literally, "stands in the same rank with"; "she corresponds to."
Jerusalem which now is--that is, the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spiritual Jerusalem of the Gospel, which in germ, under the form of the promise, existed ages before, and shall be for ever in ages to come.
and--The oldest manuscripts read, "For she is in bondage." As Hagar was in bondage to her mistress, so Jerusalem that now is, is in bondage to the law, and also to the Romans: her civil state thus being in accordance with her spiritual state [BENGEL].
4:264:26: Այլ վերինն Երուսաղէմ ազա՛տ է, որ է մայր մեր ամենեցուն[4250]։ [4250] Յոմանս պակասի. Մայր մեր ամենեցուն։
26 Իսկ Վերին Երուսաղէմը, որը մեր բոլորի[77], մայրն է, ազատ է.[77] Լաւագոյն յուն. բն. չունեն բոլորի բառը:
26 Բայց վերի Երուսաղէմը ազատ է, որ մեր ամենուն* մայրն է։
Այլ վերինն Երուսաղէմ ազատ է, որ է մայր մեր [15]ամենեցուն:

4:26: Այլ վերինն Երուսաղէմ ազա՛տ է, որ է մայր մեր ամենեցուն[4250]։
[4250] Յոմանս պակասի. Մայր մեր ամենեցուն։
26 Իսկ Վերին Երուսաղէմը, որը մեր բոլորի[77], մայրն է, ազատ է.
[77] Լաւագոյն յուն. բն. չունեն բոլորի բառը:
26 Բայց վերի Երուսաղէմը ազատ է, որ մեր ամենուն* մայրն է։
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4:2626: а вышний Иерусалим свободен: он--матерь всем нам.
4:26  ἡ δὲ ἄνω ἰερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ἡμῶν·
4:26. ἡ (the-one) δὲ (moreover) ἄνω (up-unto-which) Ἰερουσαλὴμ (a-Hierousalem) ἐλευθέρα (en-freed) ἐστίν, (it-be,"ἥτις (which-a-one) ἐστὶν (it-be) μήτηρ (a-mother) ἡμῶν: (of-us)
4:26. illa autem quae sursum est Hierusalem libera est quae est mater nostraBut that Jerusalem which is above is free: which is our mother.
26. But the Jerusalem that is above is free, which is our mother.
4:26. But that Jerusalem which is above is free; the same is our mother.
4:26. But Jerusalem which is above is free, which is the mother of us all.
But Jerusalem which is above is free, which is the mother of us all:

26: а вышний Иерусалим свободен: он--матерь всем нам.
4:26  ἡ δὲ ἄνω ἰερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ἡμῶν·
4:26. illa autem quae sursum est Hierusalem libera est quae est mater nostra
But that Jerusalem which is above is free: which is our mother.
4:26. But that Jerusalem which is above is free; the same is our mother.
4:26. But Jerusalem which is above is free, which is the mother of us all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:26: But Jerusalem which is above - The apostle still follows the Jewish allegory, showing not only how the story of Hagar and Sarah, Ishmael and Isaac, was allegorized, but pointing out also that even Jerusalem was the subject of allegory; for it was a maxim among the rabbins, that "whatsoever was in the earth, the same was also found in heaven for there is no matter, howsoever small, in this world, that has not something similar to it in the spiritual world." On this maxim, the Jews imagine that every earthly thing has its representative in heaven; and especially whatever concerns Jerusalem, the law, and its ordinances. Rab. Kimchi, speaking of Melchizedec, king of Salem, says: זו ירושלם של מעלה zu Yerushalem shel malah, "This is the Jerusalem that is from above." This phrase frequently occurs among these writers, as may be seen in Schoettgen, who has written an express dissertation upon the subject. Hor. Hebr., vol. i. page 1205.
Is free, which is the mother of us all - There is a spiritual Jerusalem, of which this is the type; and this Jerusalem, in which the souls of all the righteous are, is free from all bondage and sin: or by this, probably, the kingdom of the Messiah was intended; and this certainly answers best to the apostle's meaning, as the subsequent verse shows. There is an earthly Jerusalem, but this earthly Jerusalem typifies a heavenly Jerusalem: the former, with all her citizens, is in bondage; the latter is a free city, and all her inhabitants are free also. And this Jerusalem is our mother; it signifies the Church of Christ, the metropolis of Christianity, or rather the state of liberty into which all true believers are brought. The word παντων, of all, is omitted by almost every MS. and version of antiquity and importance, and by the most eminent of the fathers who quote this place; it is undoubtedly spurious, and the text should be read thus: But Jerusalem, which is above, is free, which is our mother.
Albert Barnes: Notes on the Bible - 1834
4:26: But Jerusalem which is above - The spiritual Jerusalem; the true church of God. Jerusalem was the place where God was worshipped, and hence, it became synonymous with the word church, or is used to represent the people of God. The word rendered "above," (ἄνω anō) means properly "up above," that which is above; and hence, heavenly, celestial; Col 3:1-2; Joh 8:23. Here it means the heavenly or celestial Jerusalem; Rev 21:2, "And I John saw the holy city, new Jerusalem, coming down from God, out of heaven." Heb 12:22," ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem." Here it is used to denote the church, as being of heavenly origin.
Is free - The spirit of the gospel is that of freedom. It is freedom from sin, freedom from the bondage of rites and customs, and it tends to promote universal freedom; see the note at Gal 4:7; compare Joh 8:32, Joh 8:36; and the note at Co2 3:17.
Which is the mother of us all - Of all who are true Christians, whether we are by birth Jews or Gentiles. We should not, therefore, yield ourselves to any degrading and debasing servitude el any kind; compare the note at Co1 6:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:26: Jerusalem: Psa 87:3-6; Isa 2:2, Isa 2:3, Isa 52:9, Isa 62:1, Isa 62:2, Isa 65:18, Isa 66:10; Joe 3:17; Mic 4:1, Mic 4:2; Phi 3:20; Heb 12:22; Rev 3:12, Rev 21:2, Rev 10-27
free: Gal 4:22, Gal 5:1; Joh 8:36; Rom 6:14, Rom 6:18; Pe1 2:16
mother: Sol 8:1, Sol 8:2; Isa 50:1; Hos 2:2, Hos 2:5, Hos 4:5; Rev 17:5
Geneva 1599
4:26 But Jerusalem which is (e) above is free, which is the mother of us all.
(e) Which is excellent, and of great worth.
John Gill
4:26 But Jerusalem which is above,.... This Sarah was a type and figure of; she answered to, and agreed with this; which is to be understood, not of the church triumphant in heaven, but of the Gospel church state under the administration of the new covenant; and that, not as in the latter day glory, when the new Jerusalem shall descend from God out of heaven, but as it then was in the apostle's time, and has been since. Particular respect may be had to the first Gospel church at Jerusalem, which consisted of persons born from above, was blessed with a Gospel spirit, which is a spirit of liberty, out of which the Gospel went into all the world, and from among whom the apostles and first preachers of the word went forth everywhere, and were the means of the conversion of multitudes, both among Jews and Gentiles, and so might be truly said to be the mother of us all. The church in general, under the Gospel, may be, as it often is, called Jerusalem, because of its name, the vision of peace; being under the government of the Prince of peace; the members of it are sons of peace, who are called to peace, and enjoy it; the Gospel is the Gospel of peace, and the ordinances of it are paths of peace; and the new covenant, under the administration of which the saints are, is a covenant of peace. Jerusalem was the object of God's choice, the palace of the great King, the place of divine worship, was compact together, and well fortified: the Gospel church state consists of persons, who, in general, are the elect of God, among whom the Lord dwells, as in his temple. Here his worship is observed, his word is preached, and his ordinances administered; saints laid on the foundation, Christ, and being fitly framed together, grow up unto an holy temple in him, and are surrounded by him, as Jerusalem was with mountains, and are kept by his power unto salvation. This is said to be above, to distinguish it from the earthly Jerusalem, the inhabitants of which were chiefly men of the world, carnal men; but this heavenly Jerusalem, or Gospel church state, chiefly consists of persons born from above, called with an heavenly calling, and who bear the image of the heavenly one, whose conversation is in heaven, who are seeking things above, and in a little time will be there themselves; its constitution and form of government are from above, and so are its doctrines, and its ordinances. The Jews often Speak of
, or or , "Jerusalem above" (x), as distinguished from Jerusalem below: and to this distinction the apostle seems to have respect here, who further says concerning this Jerusalem, that she
is free; from the servitude of sin, Satan, and the world, from the yoke of the law, and from a spirit of bondage; having the Spirit of God, the spirit of adoption, who is a free spirit, and makes such free that enjoy him; and where he is, there is true liberty. He adds,
which is the mother of us all; that are born again, whether Jews or Gentiles, as particularly the church at Jerusalem was, and the Gospel church state in general may be said to be; since here souls are born and brought forth to Christ, are nursed up at her side, and nourished with her breasts of consolation, the word and ordinances. This form of speech is also Jewish: thus it is said (y) that
"Zion, , "the mother of Israel", shall bring forth her sons, and Jerusalem shall receive the children of the captivity.''
Again, explaining Prov 28:24 it is observed (z), that there is no father but the ever blessed God, , "and no mother" but the congregation of Israel. Some copies leave out the word "all"; and so do the Vulgate Latin, Syriac, and Ethiopic versions, and only read, "the mother of us", or "our mother".
(x) Zohar in Gen. fol. 13. 2. & 16. 2. & 75. 4. & 77. 1. & 78. 2. & 114. 3. & 121. 1. & in Exod. fol. 6. 1. & 92. 2. T. Bab. Taanith, fol. 5. 1. Gloss. in T. Bab. Sanhedrin, fol. 97. 2. Caphtor, fol. 14. 2. & 25. 2. & 65. 1. & 68. 2. & 71. 2. & 118. 2. Raziel, fol. 13. 1. & 27. 1. Tzeror Hammor, fol. 61. 3. & 150. 3. Nishmat Chayim, fol. 26. 2. Kimchi in Hos. xi. 19. (y) Targum in Cant. 8. 5. (z) Sithre Tora in Zohar in Gen. fol. 55. 2. & Raya Mehimna in Zohar in Lev. fol. 34. 1.
John Wesley
4:26 But the other covenant is derived from Jerusalem that is above, which is free - Like Sarah from all inward and outward bondage, and is the mother of us all - That is, all who believe in Christ, are free citizens of the New Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
4:26 This verse stands instead of the sentence which we should expect, to correspond to Gal 4:24, "One from Mount Sinai," namely, the other covenant from the heavenly mount above, which is (answers in the allegory to) Sarah.
Jerusalem . . . above-- (Heb 12:22), "the heavenly Jerusalem." "New Jerusalem, which cometh down out of heaven from my God" (Rev_ 3:12; Rev_ 21:2). Here "the Messianic theocracy, which before Christ's second appearing is the Church, and after it, Christ's kingdom of glory" [MEYER].
free--as Sarah was; opposed to "she is in bondage" (Gal 4:25).
all--omitted in many of the oldest manuscripts, though supported by some. "Mother of us," namely, believers who are already members of the invisible Church, the heavenly Jerusalem, hereafter to be manifested (Heb 12:22).
4:274:27: Զի գրեա՛լ է. Ուրա՛խ լեր ամուլ որ ո՛չ ծնանէիր, գոչեա՛ եւ աղաղակեա՛ որ ոչդ երկնէիր. զի բազո՛ւմ են որդիք սկնդկի՛դ առաւել քան զարամբւոյն[4251]։ [4251] Ոմանք. Որպէս եւ գրեալ է. Ու՛՛։
27 որովհետեւ գրուած է. Ուրա՛խ եղիր, ամո՛ւլ, դու, որ չէիր ծնում. ոչի՛ր եւ աղաղակի՛ր, դո՛ւ, որ երկունքի ցաւ չէիր քաշել. րովհետեւ լքուածիդ զաւակներն աւելի են, ան ամուսին ունեցող կնոջ զաւակները»[78]:[78] Եսայի 54. 1:
27 Վասն զի գրուած է. «Ո՛վ չծնանող ամուլ, ցնծա՛. ո՛վ ծննդական ցաւ չքաշող, գոչէ՛ եւ աղաղակէ՛. քանզի երեսէ ձգուածին տղաքները այր ունեցողին տղաքներէն շատ պիտի ըլլան»։
Զի գրեալ է. Ուրախ լեր, ամուլ, որ ոչ ծնանէիր. գոչեա եւ աղաղակեա որ ոչդ երկնէիր. զի բազում են որդիք սկնդկիդ առաւել քան զարամբւոյն:

4:27: Զի գրեա՛լ է. Ուրա՛խ լեր ամուլ որ ո՛չ ծնանէիր, գոչեա՛ եւ աղաղակեա՛ որ ոչդ երկնէիր. զի բազո՛ւմ են որդիք սկնդկի՛դ առաւել քան զարամբւոյն[4251]։
[4251] Ոմանք. Որպէս եւ գրեալ է. Ու՛՛։
27 որովհետեւ գրուած է. Ուրա՛խ եղիր, ամո՛ւլ, դու, որ չէիր ծնում. ոչի՛ր եւ աղաղակի՛ր, դո՛ւ, որ երկունքի ցաւ չէիր քաշել. րովհետեւ լքուածիդ զաւակներն աւելի են, ան ամուսին ունեցող կնոջ զաւակները»[78]:
[78] Եսայի 54. 1:
27 Վասն զի գրուած է. «Ո՛վ չծնանող ամուլ, ցնծա՛. ո՛վ ծննդական ցաւ չքաշող, գոչէ՛ եւ աղաղակէ՛. քանզի երեսէ ձգուածին տղաքները այր ունեցողին տղաքներէն շատ պիտի ըլլան»։
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4:2727: Ибо написано: возвеселись, неплодная, нерождающая; воскликни и возгласи, не мучившаяся родами; потому что у оставленной гораздо более детей, нежели у имеющей мужа.
4:27  γέγραπται γάρ, εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα· ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.
4:27. γέγραπται (it-had-come-to-be-scribed) γάρ (therefore," Εὐφράνθητι , ( Thou-should-have-been-goodly-centered ," στεῖρα ( Staunched ," ἡ ( the-one ) οὐ ( not ) τίκτουσα : ( producing ) ῥῆξον ( thou-should-have-en-bursted ) καὶ ( and ) βόησον , ( thou-should-have-hollered-unto ," ἡ ( the-one ) οὐκ ( not ) ὠδίνουσα : ( panging ," ὅτι ( to-which-a-one ) πολλὰ ( much ) τὰ ( the-ones ) τέκνα ( producees ) τῆς ( of-the-one ) ἐρήμου ( of-solituded ) μᾶλλον ( more-such ) ἢ ( or ) τῆς ( of-the-one ) ἐχούσης ( of-holding ) τὸν ( to-the-one ) ἄνδρα . ( to-a-man )
4:27. scriptum est enim laetare sterilis quae non paris erumpe et exclama quae non parturis quia multi filii desertae magis quam eius quae habet virumFor it is written: Rejoice, thou barren, that bearest not: break forth and cry thou that travailest not: for many are the children of the desolate, more than of her that hath a husband.
27. For it is written, Rejoice, thou barren that bearest not; Break forth and cry, thou that travailest not: For more are the children of the desolate than of her which hath the husband.
4:27. For it was written: “Rejoice, O barren one, though you do not conceive. Burst forth and cry out, though you do not give birth. For many are the children of the desolate, even more than of her who has a husband.”
4:27. For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband:

27: Ибо написано: возвеселись, неплодная, нерождающая; воскликни и возгласи, не мучившаяся родами; потому что у оставленной гораздо более детей, нежели у имеющей мужа.
4:27  γέγραπται γάρ, εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα· ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.
4:27. scriptum est enim laetare sterilis quae non paris erumpe et exclama quae non parturis quia multi filii desertae magis quam eius quae habet virum
For it is written: Rejoice, thou barren, that bearest not: break forth and cry thou that travailest not: for many are the children of the desolate, more than of her that hath a husband.
4:27. For it was written: “Rejoice, O barren one, though you do not conceive. Burst forth and cry out, though you do not give birth. For many are the children of the desolate, even more than of her who has a husband.”
4:27. For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. Высказанную в конце 26-го стиха мысль Ап. подтверждает цитатою из Ветхого Завета (Ис LIV:1: по 70-ти). Пророк изображает Иерусалим в чертах, наиболее подходящих к Сарре. Он является также неплодным как и Сарра, оставленным своим супругом, но потом получающим более детей, чем та женщина, которая имела их от мужа. В историческом смысле это пророчество могло относиться к восстановлению Иерусалима после плена Вавилонского, но кроме того, как толкует Ап., оно предсказывало о возвышении истинной Церкви. Церковь или вышний Иерусалим пред пришествием Христа была неплодна, не имела детей. Но по пришествии Христа она стала гораздо более многочадною, чем Иудейский Иерусалим, хотя последний не был еще оставлен своим мужем - Иеговою. Но Бог относился к своей супруге - земному Иерусалиму, как Авраам к Агари, тогда как к Церкви или Иерусалиму вышнему Он относится как к Сарре Авраам.
Adam Clarke: Commentary on the Bible - 1831
4:27: Rejoice, thou barren that bearest not - This quotation is taken from Isa 54:1, and is certainly a promise which relates to the conversion of the Gentiles, as the following clause proves; for the desolate - the Gentile world, hath many more children - is a much larger and more numerous Church, than she - Jerusalem, the Jewish state, which hath a husband - has been so long in covenant with God, living under his continual protection, and in possession of a great variety of spiritual advantages; and especially those offered to her by the Gospel, which she has rejected, and which the Gentiles have accepted.
Albert Barnes: Notes on the Bible - 1834
4:27: For it is written - This passage is found in Isa 54:1. For an exposition of its meaning as it occurs there, see my notes at Isaiah. The object of the apostle in introducing it here seems to be to prove that the Gentiles as well as the Jews would partake of the privileges connected with the heavenly Jerusalem. He had in the pRev_ious verse spoken of the Jerusalem from above as the common mother of all, true Christians, whether by birth Jews or Gentiles. This might be disputed or doubted by the Jews; and he therefore adduces this proof from the Old Testament. Or if it was not doubted, still the quotation was pertinent, and would illustrate the sentiment which he had just uttered. The mention of Jerusalem as a mother seems to have suggested this text. Isaiah had spoken of Jerusalem as a female that had been long desolate and childless, now rejoicing by a large accession from the Gentile world, and increased in numbers like a female who should have more children than one who had been long married. To this Paul appropriately refers when he says that the whole church, Jews and Gentiles, were the children of the heavenly Jerusalem, represented here as a rejoicing mother. He has not quoted literally from the Hebrew, but he has used the Septuagint version, and has retained the sense. The sense is, that the accession from the Gentile world would be far more numerous than the Jewish people had ever been; a prophecy that has been already fulfilled.
Rejoice thou barren that bearest not - As a woman who has had no children would rejoice. This represents probably the pagan world as having been apparently forsaken and abandoned, and with whom there had been none of the true children of God.
Break forth and cry - Or "break forth and exclaim;" that is, break out into loud and glad exclamations at the remarkable accession. The cry here referred to was to be a joyful cry or shout; the language of exultation. So the Hebrew word in Isa 54:1 צהל tsaahal means.
For the desolate - She who was desolate and apparently forsaken. It literally refers to a woman who had seemed to be desolate and forsaken, who was unmarried. In Isaiah it may refer to Jerusalem, long forsaken and desolate, or as some suppose to the Gentile world; see my note at Isa 54:1.
Than she which hath an husband - Perhaps referring to the Jewish people as in covenant with God, and often spoken of as married to him; Isa 62:4-5; Isa 54:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:27: Rejoice: Isa 54:1-5
barren: Sa1 2:5; Psa 113:9
desolate: Rut 1:11-13, Rut 4:14-16; Sa2 13:20; Isa 49:21; Ti1 5:5
Geneva 1599
4:27 (7) For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the (f) desolate hath many more children than she which hath an husband.
(7) He shows that in this allegory he has followed the steps of Isaiah, who foretold that the Church should be made and consist of the children of barren Sara, that is to say, of those who should be made Ahraham's children by faith, and this only spiritually, rather than of fruitful Hagar, even then foretelling the casting off of the Jews, and the calling of the Gentiles.
(f) She that is destroyed and laid waste.
John Gill
4:27 For it is written,.... Is 44:1, which is cited to prove, that the heavenly Jerusalem, or Gospel church state, is the mother of us all, and has brought forth, and still will bring forth, many souls to Christ, even many more than were under the legal dispensation by the Jewish church, though the Lord was an husband to them, Jer 31:32. The words are,
rejoice thou barren that bearest not, break forth and cry thou that travailest not, for the desolate hath many more children than she which hath an husband; by her that was "barren", and "bore" not, and "travailed" not, and was "desolate", is not meant the Gentile world, which before the coming of Christ was barren and destitute of the knowledge of him, and from among whom very few were called by grace; but the Gospel church in the first beginnings of it, in Christ's time, and especially about the time of his death, and before the pouring forth of the Spirit on the day of Pentecost, when the number of its members were few; for the names of the disciples together were but 120, when it seemed to be barren, and desolate, and deprived of its husband Christ, but was quickly to have a large accession to, it, both of Jews and Gentiles; and therefore is called upon to "rejoice, break forth", and "cry"; that is, to break forth into songs of praise, and express her spiritual joy, by singing aloud, and setting forth in hymns and spiritual songs the glory of powerful and efficacious grace, in the conversion of such large numbers of souls, the like of which had never been known under the former administration. Three thousand were converted under one sermon, and added to this first Gospel church; and the number of its members still increased, and the number of the men that afterwards believed was about five thousand; and after this we hear of more believers being added to the Lord, both men and women; and also that a great company of the priests were obedient to the faith; and when out of this church, the apostles, and other preachers of the Gospel went everywhere into the Gentile world, thousands of souls were converted, and a large number of churches formed, and a spiritual seed has been preserved ever since; and in the latter day Zion will travail in birth, and bring forth a numerous offspring; a nation shall be born at once, and the fulness of the Gentiles shall be brought in. Agreeably to this sense the Jewish writers, Jarchi, Kimchi, and Aben Ezra, understand this passage of Jerusalem; as does also the Chaldee paraphrase, which renders it thus:
"Praise, O Jerusalem, which was as a barren woman that bringeth not forth; rejoice in praise, and be glad, who was as a woman which conceives not, for more are the children of Jerusalem forsaken than the children of the habitable city, saith the Lord.''
John Wesley
4:27 For it is written - Those words in the primary sense promise a flourishing state to Judea, after its desolation by the Chaldeans. Rejoice. thou barren, that bearest not - Ye heathen nations, who, like a barren woman, were destitute, for many ages, of a seed to serve the Lord. Break forth and cry aloud for joy, thou that, in former time, travailedst not: for the desolate hath many more children than she that hath an husband - For ye that were so long utterly desolate shall at length bear more children than the Jewish church, which was of old espoused to God. Is 54:1.
Robert Jamieson, A. R. Fausset and David Brown
4:27 (Is 54:1).
thou barren--Jerusalem above: the spiritual Church of the Gospel, the fruit of "the promise," answering to Sarah, who bore not "after the flesh": as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah speaks primarily of Israel's restoration after her long-continued calamities; but his language is framed by the Holy Spirit so as to reach beyond this to the spiritual Zion: including not only the Jews, the natural descendants of Abraham and children of the law, but also the Gentiles. The spiritual Jerusalem is regarded as "barren" while the law trammeled Israel, for she then had no spiritual children of the Gentiles.
break forth--into crying.
cry--shout for joy.
many more--Translate as Greek, "Many are the children of the desolate (the New Testament Church made up in the greater part from the Gentiles, who once had not the promise, and so was destitute of God as her husband), more than of her which hath an (Greek, 'THE') husband (the Jewish Church having GOD for her husband, Is 54:5; Jer 2:2)." Numerous as were the children of the legal covenant, those of the Gospel covenant are more so. The force of the Greek article is, "Her who has THE husband of which the other is destitute."
4:284:28: Այլ մեք ե՛ղբարք՝ ըստ Սահակա՛յ աւետեացն որդիք եմք։
28 Արդ, մենք, եղբայրնե՛ր, խոստման որդիներ ենք, Իսահակի նման:
28 Ուստի մենք, եղբայրներ, Իսահակին պէս խոստումի որդիներ ենք։
Այլ մեք, եղբարք, ըստ Իսահակայ աւետեացն որդիք եմք:

4:28: Այլ մեք ե՛ղբարք՝ ըստ Սահակա՛յ աւետեացն որդիք եմք։
28 Արդ, մենք, եղբայրնե՛ր, խոստման որդիներ ենք, Իսահակի նման:
28 Ուստի մենք, եղբայրներ, Իսահակին պէս խոստումի որդիներ ենք։
zohrab-1805▾ eastern-1994▾ western am▾
4:2828: Мы, братия, дети обетования по Исааку.
4:28  ὑμεῖς δέ, ἀδελφοί, κατὰ ἰσαὰκ ἐπαγγελίας τέκνα ἐστέ.
4:28. ἡμεῖς (We) δέ, (moreover," ἀδελφοί , ( Brethrened ,"κατὰ (down) Ἰσαὰκ (to-an-Isaak) ἐπαγγελίας (of-a-messaging-upon-unto) τέκνα (producees) ἐσμέν: (we-be)
4:28. nos autem fratres secundum Isaac promissionis filii sumusNow we, brethren, as Isaac was, are the children of promise.
28. Now we, brethren, as Isaac was, are children of promise.
4:28. Now we, brothers, like Isaac, are sons of the promise.
4:28. Now we, brethren, as Isaac was, are the children of promise.
Now we, brethren, as Isaac was, are the children of promise:

28: Мы, братия, дети обетования по Исааку.
4:28  ὑμεῖς δέ, ἀδελφοί, κατὰ ἰσαὰκ ἐπαγγελίας τέκνα ἐστέ.
4:28. nos autem fratres secundum Isaac promissionis filii sumus
Now we, brethren, as Isaac was, are the children of promise.
4:28. Now we, brothers, like Isaac, are sons of the promise.
4:28. Now we, brethren, as Isaac was, are the children of promise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. Христиане, как свободные граждане этого вышнего Иерусалима, соответствуют сыну свободной Сарры, которая потому может быть названа матерью всех нас, христиан.
Adam Clarke: Commentary on the Bible - 1831
4:28: Now we - Who believe in the Lord Jesus, are the children of promise - are the spiritual offspring of the Messiah, the seed of Abraham, in whom the promise stated that all the nations of the earth should be blessed.
Albert Barnes: Notes on the Bible - 1834
4:28: Now we, brethren - We who are Christians.
Are the children of the promise - We so far resemble Isaac, that there are great and precious promises made to us. We are not in the condition of Ishmael, to whom no promise was made.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:28: Gal 4:23, Gal 3:29; Act 3:25; Rom 4:13-18, Rom 9:8, Rom 9:9
Geneva 1599
4:28 Now we, brethren, (g) as Isaac was, are the children of (h) promise.
(g) After the manner of Isaac, who is the first begotten of the heavenly Jerusalem, as Israel is of the slavish synagogue.
(h) That seed to which the promise belongs.
John Gill
4:28 Now we, brethren, as Isaac was,.... The Ethiopic version reads, "you, brethren"; and so one of Stephens's copies. As the two women, Hagar and Sarah, might be, and are allegorized; so likewise their respective offspring. Isaac signified, and was a type and figure of Abraham's spiritual seed, whether Jews or Gentiles, under the Gospel dispensation: and as he was, so they are,
the children of promise; as Isaac was promised unto Abraham, so were this spiritual seed, when it was said unto him, that he should be the father of many nations, as he is the father of us all, even of all them that believe, be they of what nation soever; and as Isaac was born by virtue, and in consequence of a promise made to Abraham of God's free good will and pleasure, and his generation and conception were beyond the strength and course of nature, were the effects of a divine power, and were something supernatural; so this spiritual seed are born again, by virtue, and in consequence of a promise, not only made to Abraham, but to the Lord Jesus Christ, the head of the covenant, that he should see his seed, enjoy a numerous offspring, and which should endure for ever; and also to the church, of whom it is said, that this and that man should be born in her; and particularly in consequence of the promise cited in the foregoing verse, from whence these words are an inference, deduction, or illustration: and these children of the promise, so called from hence, are born again, above and beyond the strength of nature; not through the power and free will of man, but through the abundant mercy and sovereign will of God, by his powerful and efficacious grace, and by the word of promise, the Gospel, as a means. Moreover, to these children, or spiritual seed of Abraham, signified by Isaac, do all the promises belong, as that of God, as a covenant God gave unto them; of Christ, as a Saviour and Redeemer; of the Holy Spirit, as a sanctifier and comforter; and of all good things, of temporal mercies, so far as are for their real good; and of all spiritual blessings, as righteousness, peace, pardon, comfort, all supplies of grace, and eternal life: and these likewise receive these promises; the Holy Spirit, as a spirit of promise, opens and applies them to them, puts them into the hand of faith, and enables them to plead them with God, and to believe the performance of them; so that this character in all respects agrees with them.
John Wesley
4:28 Now we - Who believe, whether Jews or Gentiles. Are children of the promise - Not born in a natural way, but by the supernatural power of God. And as such we are heirs of the promise made to believing Abraham.
Robert Jamieson, A. R. Fausset and David Brown
4:28 we--The oldest manuscripts and versions are divided between "we" and "ye." "We" better accords with Gal 4:26, "mother of us."
children of promise--not children after the flesh, but through the promise (Gal 4:23, Gal 4:29, Gal 4:31). "We are" so, and ought to wish to continue so.
4:294:29: Այլ որպէս յայնժամ որ ըստ մարմնոյն ծնեալ էր, հալածէր զայն որ ըստ հոգւոյն, նո՛յնպէս եւ այժմ[4252]։ [4252] Ոմանք. Ծնեալն էր։
29 Եւ ինչպէս այն ժամանակ նա, որ մարմնական ծնունդ էր, հալածում էր նրան, որ ըստ հոգու էր ծնուել, այդպէս է եւ այժմ:
29 Բայց ինչպէս այն ատեն մարմնի կողմանէ ծնածը կը հալածէր զանիկա որ հոգիին կողմանէ էր, նոյնպէս ալ հիմա։
Այլ որպէս յայնժամ, որ ըստ մարմնոյն ծնեալ էր` հալածէր զայն որ ըստ հոգւոյն, նոյնպէս եւ այժմ:

4:29: Այլ որպէս յայնժամ որ ըստ մարմնոյն ծնեալ էր, հալածէր զայն որ ըստ հոգւոյն, նո՛յնպէս եւ այժմ[4252]։
[4252] Ոմանք. Ծնեալն էր։
29 Եւ ինչպէս այն ժամանակ նա, որ մարմնական ծնունդ էր, հալածում էր նրան, որ ըստ հոգու էր ծնուել, այդպէս է եւ այժմ:
29 Բայց ինչպէս այն ատեն մարմնի կողմանէ ծնածը կը հալածէր զանիկա որ հոգիին կողմանէ էր, նոյնպէս ալ հիմա։
zohrab-1805▾ eastern-1994▾ western am▾
4:2929: Но, как тогда рожденный по плоти гнал [рожденного] по духу, так и ныне.
4:29  ἀλλ᾽ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκεν τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν.
4:29. ἀλλ' (other) ὥσπερ (as-very) τότε (to-the-one-which-also) ὁ (the-one) κατὰ (down) σάρκα (to-a-flesh) γεννηθεὶς (having-been-generated-unto) ἐδίωκε (it-was-pursuing) τὸν (to-the-one) κατὰ (down) πνεῦμα, (to-a-currenting-to,"οὕτως (unto-the-one-this) καὶ (and) νῦν. (now)
4:29. sed quomodo tunc qui secundum carnem natus fuerat persequebatur eum qui secundum spiritum ita et nuncBut as then he that was born according to the flesh persecuted him that was after the spirit: so also it is now.
29. But as then he that was born after the flesh persecuted him after the Spirit, even so it is now.
4:29. But just as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now.
4:29. But as then he that was born after the flesh persecuted him [that was born] after the Spirit, even so [it is] now.
But as then he that was born after the flesh persecuted him [that was born] after the Spirit, even so [it is] now:

29: Но, как тогда рожденный по плоти гнал [рожденного] по духу, так и ныне.
4:29  ἀλλ᾽ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκεν τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν.
4:29. sed quomodo tunc qui secundum carnem natus fuerat persequebatur eum qui secundum spiritum ita et nunc
But as then he that was born according to the flesh persecuted him that was after the spirit: so also it is now.
4:29. But just as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now.
4:29. But as then he that was born after the flesh persecuted him [that was born] after the Spirit, even so [it is] now.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30. Но как сын Агари преследовал, по иудейским преданиям, Исаака, завидуя его привилегированному положению в доме отца (ср. Быт XXI:9. Некоторые древние переводчики переводят это место так: "Измаил насмехался над Исааком"), так и теперь потомки Агари, Иудеи, (потомки, конечно, по сходству положения и характера), преследуют потомков Сарры, христиан. Что же должны делать теперь христиане в Галатии с этими враждебными им людьми? Изгнать их от себя, как Бог в Писании повелел Аврааму изгнать жену-рабыню вместе с ее сыном.
Adam Clarke: Commentary on the Bible - 1831
4:29: But as then he - Ishmael, who was born after the flesh - whose birth had nothing supernatural in it, but was according to the ordinary course of nature,
Persecuted him - Isaac, who was born after the Spirit - who had a supernatural birth, according to the promise, and through the efficacy, of the Holy Spirit, giving effect to that promise - Sarah shall have a son, Gen 17:16-21; Gen 21:1, etc.
Persecuted him; the persecution here referred to is that mentioned Gen 21:9. It consisted in mocking his brother Isaac.
Even so it is now - So the Jews, in every place, persecute the Christians; and show thereby that they are rather of the posterity of Hagar than of Sarah.
Albert Barnes: Notes on the Bible - 1834
4:29: But as then he that was born after the flesh - Ishmael; see Gal 4:23.
Persecuted him that was born after the Spirit - That is, Isaac. The phrase, "after the Spirit," here, is synonymous with "according to the promise" in the pRev_ious verse. It stands opposed to the phrase "after the flesh," and means that his birth was by the special or miraculous agency of God; see Rom. 4. It was not in the ordinary course of events. The persecution here referred to, was the injurious treatment which Isaac received from Ishmael, or the opposition which subsisted between them. The particular reference of Paul is doubtless to Gen 21:9, where it is said that "Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking." It was on account of this, and at the special request of Sarah, that Hagar and her son were expelled from the house of Abraham; Gen 21:10.
Even so it is now - That is, Christians, the children of the promise, are persecuted by the Jews, the inhabitants of Jerusalem, "as it now is," and who are uninterested in the promises, as Ishmael was. For an illustration of this, see Paley's Hora Paulina, on this Epistle, no. v. Dr. Paley has remarked that it does not appear that the apostle Paul was ever set upon by the Gentiles, unless they were first stirred up by the Jews, except in two instances. One of these was at Philippi, after the cure of the Pythoness Act 16:19; and the other at Ephesus, at the instance of Demetrius; Act 19:24. The persecutions of the Christians arose, therefore, mainly from the Jews, from those who were in bondage to the Law, and to rites and customs; and Paul's allusion here to the case of the persecution which Isaac the free-born son endured, is exceedingly pertinent and happy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:29: he that: Gen 21:9
after the Spirit: Joh 3:5, Joh 15:9; Rom 8:1, Rom 8:13
even: Gal 5:11, Gal 6:12-14; Mat 23:34-37; Th1 2:14, Th1 2:15; Heb 10:33, Heb 10:34
Geneva 1599
4:29 But as then he that was born after the (i) flesh persecuted him [that was born] after the (k) Spirit, even so [it is] now.
(i) By the common course of nature.
(k) By the virtue of God's promise and after a spiritual manner.
John Gill
4:29 But as then,.... In the times of Abraham, when Hagar and Sarah, the types of the two dispensations of the covenant, and Ishmael and Isaac, the figures of the two different seeds, the natural and spiritual seed of Abraham, legalists and true believers, were living:
he that was born after the flesh; which was Ishmael, who was a type, or an allegorical representation of such who were under the Sinai covenant, and were seeking for righteousness by the works of the law; as he was born after the flesh, according to the ordinary course of nature, and was, as he was born, a carnal man; so are self-justiciaries, notwithstanding all their pretensions to religion and righteousness, just as they were born; there is nothing but flesh in them; they are without God, and Christ, and the Spirit, and have neither true faith, nor hope, nor love, not any other grace; they have no internal principle of goodness in them; flesh, or corrupt, nature, has the government of them, is the reigning principle in them; their minds are fleshly, and so are their tenets; and such is their conversation, they trust in the flesh, in outward performances, in their own righteousness, and so come under the curse; for as many as trust in an arm of flesh, or are of the works of the law, are under the curse of it:
persecuted him that was born after the Spirit: by whom is meant Isaac, who, though he was not conceived under the overshadowings of the Holy Spirit, without the help of man, as Christ was; yet because of the divine power which was so eminently displayed in his conception and generation, under all the difficulties, and disadvantages, and seeming impossibilities of nature, he is said to be born after the Spirit: and besides, he was also regenerated by the Spirit of God, was a good man, and one that feared the Lord, as the whole account of him shows; and in this also fitly pointed out the spiritual seed, true believers, under the Gospel dispensation, who are born again of water, and of the Spirit, and are renewed in the spirit of their minds; in whom the work of the Spirit is begun, and grace is the governing principle; in whom the Spirit of God dwells and operates; and whose conversation is spiritual, and who walk not after the flesh, but after the Spirit. The persecution of Isaac by Ishmael was by "mocking" him, Gen 21:9 the Hebrew word there made use of is in allusion to Isaac's name, which signifies "laughter": and Ishmael laughed at him, jeered and derided him. The Jewish doctors are divided about the sense of this: some say that the word rendered "mocking" is expressive of idolatry, according to
Ex 32:6 and that Ishmael would have taught Isaac, and drawn him into it; others that it signifies uncleanness, according to
Gen 39:17 and that he talked to him in a lascivious and indecent manner, in order to corrupt his mind: others that it designs murder according to 2Kings 2:14 and that he intended to kill him, and attempted it (a); it is pretty much received by them, that either he finding him alone, or they going out to the field together, he took his bow and drew it, and shot an arrow at him, with an intention to kill him (b), though he pretended it was but in play: and one of their writers on the text says (c), that the word used, by gematry, that is, by the arithmetic of the letters, signifies "to slay"; so that this persecution was not by words only, but by deeds: but others (d) of them more rightly think, that it meant a contention about the inheritance, which Sarah's words to Abraham seem to confirm; and that Ishmael claimed the birthright, and despised Isaac as the younger son; insisted upon the right to the inheritance, and mocked at the promise of God, with respect to Isaac; and might threaten what he would do to him, should he claim it thereupon: mocking has been always reckoned a species of persecution; so the Old Testament saints, among other instances of persecution, had trial of "cruel mockings"; thus our Lord was persecuted, and also his apostles
and even so it is now. The carnal Jews, who trusted in themselves that they were righteous, and despised others, persecuted the spiritual seed that believed in Christ, both by words and deeds; they confiscated their goods, imprisoned their persons, and even put them to death; and the false teachers, though they did not, and could not go such lengths, yet as persons fitly represented by Ishmael, they derided the apostles, and mocked at the doctrines of grace preached by them, and despised those that embraced them; and pleaded that the inheritance belonged to them, upon the foot of the works of the law: and so it is at this day; though there is no persecution of men's persons and estates, yet there never was a greater persecution of the doctrines of grace, and of the righteousness of Christ, and the saints more mocked at and derided for maintaining them; and that by persons just of the same complexion as those in the apostle's time, signified by Ishmael, carnal professors, and self-righteous persons.
(a) Jarchi in Gen. xxi. 9. Bereshit Rabba, sect. 53. fol. 47. 4. (b) Jarchi & Bereshit Rabba, sect. 53, fol. 47. 4. Pirke Eliezer. c. 30. (c) Baal Hattrim, in loc. (d) Jarchi & Bereshit Rabba, ut supra. (sect. 53, fol. 47. 4.)
John Wesley
4:29 But as then, he that was born after the flesh persecuted him that was born after the Spirit, so it is now also - And so it will be in all ages and nations to the end of the world.
Robert Jamieson, A. R. Fausset and David Brown
4:29 persecuted--Ishmael "mocked" Isaac, which contained in it the germ and spirit of persecution (Gen 21:9). His mocking was probably directed against Isaac's piety and faith in God's promises. Being the older by natural birth, he haughtily prided himself above him that was born by promise: as Cain hated Abel's piety.
him . . . born after the Spirit--The language, though referring primarily to Isaac, born in a spiritual way (namely, by the promise or word of God, rendered by His Spirit efficient out of the course of nature, in making Sarah fruitful in old age), is so framed as especially to refer to believers justified by Gospel grace through faith, as opposed to carnal men, Judaizers, and legalists.
even so it is now-- (Gal 5:11; Gal 6:12, Gal 6:17; Acts 9:29; Acts 13:45, Acts 13:49-50; Acts 14:1-2, Acts 14:19; Acts 17:5, Acts 17:13; Acts 18:5-6). The Jews persecuted Paul, not for preaching Christianity in opposition to heathenism, but for preaching it as distinct from Judaism. Except in the two cases of Philippi and Ephesus (where the persons beginning the assault were pecuniarily interested in his expulsion), he was nowhere set upon by the Gentiles, unless they were first stirred up by the Jews. The coincidence between Paul's Epistles and Luke's history (the Acts) in this respect, is plainly undesigned, and so a proof of genuineness (see PALEY, HorÃ&brvbr; PaulinÃ&brvbr;).
4:304:30: Այլ զի՞նչ ասէ գիր. ՚Ի բա՛ց հան զաղախինդ եւ զորդի նորա. զի մի՛ ժառանգեսցէ որդի աղախնոյն՝ ընդ որդւոյն ազատի[4253]։ [4253] Բազումք. Եւ զորդի դորա... որդի աղախնոյդ ընդ որդւոյ ազատին։
30 Եւ ի՞նչ է ասում Գիրքը. «Հեռո՛ւ վանիր այդ աղախնուն եւ դրա որդուն, որպէսզի այդ աղախնի որդին ազատի որդուն ժառանգակից չլինի»[79]:[79] Ծննդոց 21. 10:
30 Բայց գիրքը ի՞նչ կ’ըսէ. «Դուրս հանէ այդ աղախինը ու անոր որդին, վասն զի աղախինին որդին ազատ կնոջը որդիին հետ ժառանգութիւն պիտի չառնէ»։
Այլ զի՞նչ ասէ գիր. Ի բաց հան զաղախինդ եւ զորդի դորա, զի մի՛ ժառանգեսցէ որդի աղախնոյդ ընդ որդւոյ ազատին:

4:30: Այլ զի՞նչ ասէ գիր. ՚Ի բա՛ց հան զաղախինդ եւ զորդի նորա. զի մի՛ ժառանգեսցէ որդի աղախնոյն՝ ընդ որդւոյն ազատի[4253]։
[4253] Բազումք. Եւ զորդի դորա... որդի աղախնոյդ ընդ որդւոյ ազատին։
30 Եւ ի՞նչ է ասում Գիրքը. «Հեռո՛ւ վանիր այդ աղախնուն եւ դրա որդուն, որպէսզի այդ աղախնի որդին ազատի որդուն ժառանգակից չլինի»[79]:
[79] Ծննդոց 21. 10:
30 Բայց գիրքը ի՞նչ կ’ըսէ. «Դուրս հանէ այդ աղախինը ու անոր որդին, վասն զի աղախինին որդին ազատ կնոջը որդիին հետ ժառանգութիւն պիտի չառնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:3030: Что же говорит Писание? Изгони рабу и сына ее, ибо сын рабы не будет наследником вместе с сыном свободной.
4:30  ἀλλὰ τί λέγει ἡ γραφή; ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας.
4:30. ἀλλὰ (Other) τί (to-what-one) λέγει (it-fortheth,"ἡ (the-one) γραφή; (a-scribing?" ἜκΒαλε ( Thou-should-have-had-casted-out ) τὴν ( to-the-one ) παιδίσκην ( to-childed-of ) καὶ ( and ) τὸν ( to-the-one ) υἱὸν ( to-a-son ) αὐτῆς , ( of-it ," οὐ ( not ) γὰρ ( therefore ) μὴ ( lest ) κληρονομήσει ( it-shall-lot-parcelee-unto ," ὁ ( the-one ) υἱὸς ( a-son ) τῆς ( of-the-one ) παιδίσκης ( of-childed-of ," μετὰ ( with ) τοῦ ( of-the-one ) υἱοῦ ( of-a-son ) τῆς (of-the-one) ἐλευθέρας. (of-en-freed)
4:30. sed quid dicit scriptura eice ancillam et filium eius non enim heres erit filius ancillae cum filio liberaeBut what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman.
30. Howbeit what saith the scripture? Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman.
4:30. And what does Scripture say? “Cast out the woman servant and her son. For the son of a servant women shall not be an heir with the son of a free woman.”
4:30. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman:

30: Что же говорит Писание? Изгони рабу и сына ее, ибо сын рабы не будет наследником вместе с сыном свободной.
4:30  ἀλλὰ τί λέγει ἡ γραφή; ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας.
4:30. sed quid dicit scriptura eice ancillam et filium eius non enim heres erit filius ancillae cum filio liberae
But what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman.
4:30. And what does Scripture say? “Cast out the woman servant and her son. For the son of a servant women shall not be an heir with the son of a free woman.”
4:30. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
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Adam Clarke: Commentary on the Bible - 1831
4:30: What saith the Scripture? - (In Gen 21:10): Cast out the bond woman and her son: and what does this imply in the present case? Why, that the present Jerusalem and her children shall be cast out of the favor of God, and shall not be heirs with the son of the free woman - shall not inherit the blessings promised to Abraham, because they believe not in the promised seed.
Albert Barnes: Notes on the Bible - 1834
4:30: Nevertheless - But Ἀλλὰ (Alla).
What saith the Scripture? - What does the Scripture teach on the subject? What lesson does it convey in regard to the bondman?
Cast out the bondwoman and her son - This was the language of Sarah, in an address to Abraham, requesting him to cast out Hagar and Ishmael; Gen 21:10. That was done. Paul uses it here as applicable to the case before him. As used by him the meaning is, that everything like servitude in the gospel is to be rejected, as Hagar and Ishmael were driven away. It does not mean, as it seems to me, that they were to expel the Jewish teachers in Galatia, but that they were to reject everything like servitude and bondage; they were to adhere only to that which was free. Paul cannot here mean that the passage in Gen 21:10, originally had reference to the gospel, for nothing evidently was further from the mind of Sarah than any such reference; nor can it be shown that he meant to approve of or vindicate the conduct of Sarah; but he finds a passage applicable to his purpose, and he conveys his ideas in that language as exactly expressing his meaning. We all use language in that way wheRev_er we find it.
(Yet God confirmed the sentence of Sarah; Gen 21:12. Hence, Mr. Scott thus paraphrases, "But as the Galatians might read in the Scriptures that God himself had commanded Hagar and Ishmael to be sent away from Abraham's family, that the son of the bondwoman might not share the inheritance with Isaac; even so the Jewish nation would soon be cast out of the church, and all who continued under the legal covenant excluded from heaven."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:30: what: Gal 3:8, Gal 3:22; Rom 4:3, Rom 11:2; Jam 4:5
Cast: Gen 21:10-12; Rom 11:7-11
for: Joh 8:35; Rom 8:15-17
John Gill
4:30 Nevertheless, what saith the Scripture?.... This is a Talmudic form of citing Scriptures, and answers to , "what says the Scriptures (e)?" the passage referred to is Gen 21:10 and which are the words of Sarah to Abraham; but inasmuch as she spake them under divine inspiration, and they were approved of and confirmed by God, as appears from Gen 21:12 they are ascribed to God speaking in the Scripture:
cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the free woman. There is very little difference in the citation from the original. The apostle omits the word "this" in both clauses, which though very proper to be expressed by Sarah, to point out the person she meant, and as being in a vehement passion, was not absolutely necessary to be retained by the apostle, since by the context there is no difficulty of knowing who is meant by her; though the Alexandrian copy has the word in it: and instead of "with my son, with Isaac", the apostle says, "with the son of the free woman, Sarah"; there speaking of herself, whose character the apostle gives, in opposition to the bondwoman: in like manner a Jewish writer (f) reads and interprets it,
"for the son of this woman shall not be heir , "with the son of the mistress".''
The casting of Hagar and Ishmael out of Abraham's family was a type and emblem of the rejection of the carnal and self-righteous Jews from the Gospel church state; nor ought any carnal persons, any that are after the flesh, unregenerate ones, or that trust to their own righteousness, to be in a Gospel church; as they will also be excluded and thrust out of the kingdom of heaven, into which no unregenerate and unrighteous, or self-righteous persons shall enter. The Jews make this ejection of Hagar and her son to be both out of this world and that which is to come (g). The reason given why the one should not be heir with the other perfectly agrees with the Jewish canons; which was not because he was the son of a concubine, for the sons of concubines might inherit, if they were Israelites, and free, but because he was the son of a bondwoman, for thus they run (h);
"all that are near of kin, though by iniquity, are heirs, as they that are legitimate; how? thus for instance, if a man has a son that is spurious, or a brother that is spurious, lo, these are as the other sons, and the other brethren for inheritance; but if, , "his son is by an handmaid", or by a strange woman, he is no son in any of these matters, , "and no heir at all":''
and again (i),
"an Israelite that hath a son by an handmaid, or by a Gentile, seeing he is not called his son, he that he has after him by an Israelitish woman, , "is the firstborn for inheritance", and takes the double portion.''
The reason assigned for non-inheritance in the text implies that the children of the free woman, the spiritual seed of Abraham, shall inherit the privileges of God's house, the blessings of grace, and eternal glory; they are children of the promise, and heirs according to it; when the children of the bondwoman, self-righteous ones, shall not; for the inheritance is not of the law, neither are they heirs who are of the works of it; nor is it to be enjoyed by mixing the law and Gospel, grace and works, in the business of salvation.
(e) T. Bab. Beracot, fol. 9. 2. (f) R. Abraham Seba, Tzeror, fol. 21. 3. (g) Pirke Eliezer, c. 30. (h) Maimon. Hilch. Nechalot, c. 1. sect. 7. (i) Ib c. 2. sect. 12.
John Wesley
4:30 But what saith the scripture - Showing the consequence of this. Cast out the bondwoman and her son - Who mocked Isaac. In like manner will God cast out all who seek to be justified by the law; especially if they persecute them who are his children by faith. Gen 21:10.
Robert Jamieson, A. R. Fausset and David Brown
4:30 Gen 21:10, Gen 21:12, where Sarah's words are, "shall not be heir with my son, even with Isaac." But what was there said literally, is here by inspiration expressed in its allegorical spiritual import, applying to the New Testament believer, who is antitypically "the son of the free woman." In Jn 8:35-36, Jesus refers to this.
Cast out--from the house and inheritance: literally, Ishmael; spiritually, the carnal and legalists.
shall not be heir--The Greek is stronger, "must not be heir," or "inherit."
4:314:31: Վասն որոյ ե՛ղբարք՝ չե՛մք որդիք աղախնոյն, այլ ազատին. ազատութեամբն որով Քրիստոս զմեզ ազատեցոյց։
31 Դրա համար, եղբայրնե՛ր, աղախնի որդիներ չենք, այլ՝ ազատի, այն ազատութեամբ, որով Քրիստոս մեզ ազատ դարձրեց[80]:
31 Ուստի, եղբա՛յրներ, մենք աղախինին զաւակները չենք, հապա՝ ազատին։
Վասն որոյ, եղբարք, չեմք որդիք աղախնոյն, այլ ազատին, [16]ազատութեամբն, որով Քրիստոս զմեզ ազատեցոյց:

4:31: Վասն որոյ ե՛ղբարք՝ չե՛մք որդիք աղախնոյն, այլ ազատին. ազատութեամբն որով Քրիստոս զմեզ ազատեցոյց։
31 Դրա համար, եղբայրնե՛ր, աղախնի որդիներ չենք, այլ՝ ազատի, այն ազատութեամբ, որով Քրիստոս մեզ ազատ դարձրեց[80]:
31 Ուստի, եղբա՛յրներ, մենք աղախինին զաւակները չենք, հապա՝ ազատին։
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4:3131: Итак, братия, мы дети не рабы, но свободной.
4:31  διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.
4:31. διό, (Through-which," ἀδελφοί , ( Brethrened ,"οὐκ (not) ἐσμὲν (we-be) παιδίσκης (of-childed-of) τέκνα (producees,"ἀλλὰ (other) τῆς (of-the-one) ἐλευθέρας. (of-en-freed)
4:31. itaque fratres non sumus ancillae filii sed liberae qua libertate nos Christus liberavitSo then, brethren, we are not the children of the bondwoman but of the free: by the freedom wherewith Christ has made us free.
31. Wherefore, brethren, we are not children of a handmaid, but of the freewoman.
4:31. And so, brothers, we are not the sons of the servant woman, but rather of the free woman. And this is the freedom with which Christ has set us free.
4:31. So then, brethren, we are not children of the bondwoman, but of the free.
So then, brethren, we are not children of the bondwoman, but of the free:

31: Итак, братия, мы дети не рабы, но свободной.
4:31  διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.
4:31. itaque fratres non sumus ancillae filii sed liberae qua libertate nos Christus liberavit
So then, brethren, we are not the children of the bondwoman but of the free: by the freedom wherewith Christ has made us free.
4:31. And so, brothers, we are not the sons of the servant woman, but rather of the free woman. And this is the freedom with which Christ has set us free.
4:31. So then, brethren, we are not children of the bondwoman, but of the free.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. Этот стих составляет заключение ко всему, что сказано Апостолом о законе и вере. Мы, христиане - дети не рабы, а свободной. Выводы, какие получаются из этого положения, находятся в следующей главе.
Adam Clarke: Commentary on the Bible - 1831
4:31: So then - We - Jews and Gentiles, who believe on the Lord Jesus, are not children of the bond woman - are not in subjection to the Jewish law, but of the free; and, consequently, are delivered from all its bondage, obligation, and curse.
Thus the apostle, from their own Scripture, explained by their own allegory, proves that it is only by Jesus Christ that they can have redemption; and because they have not believed in him, therefore they continue to be in bondage; and that shortly God will deliver them up into a long and grievous captivity: for we may naturally suppose that the apostle has reference to what had been so often foretold by the prophets, and confirmed by Jesus Christ himself; and this was the strongest argument he could use, to show the Galatians their folly and their danger in submitting again to the bondage from which they had escaped, and exposing themselves to the most dreadful calamities of an earthly kind, as well as to the final ruin of their souls. They desired to be under the law; then they must take all the consequences; and these the apostle sets fairly before them.
1. We sometimes pity the Jews, who continue to reject the Gospel. Many who do so have no pity for themselves; for is not the state of a Jew, who systematically rejects Christ, because he does not believe him to be the promised Messiah, infinitely better than his, who, believing every thing that the Scripture teaches concerning Christ, lives under the power and guilt of sin? If the Jews be in a state of nonage, because they believe not the doctrines of Christianity, he is in a worse state than that of infancy who is not born again by the power of the Holy Ghost. Reader, whosoever thou art, lay this to heart.
2. The 4th, 5th, 6th, and 7th verses of this chapter (Gal 4:4-7) contain the sum and marrow of Christian divinity.
(1.) The determination of God to redeem the world by the incarnation of his Son.
(2.) The manifestation of this Son in the fullness of time.
(3.) The circumstances in which this Son appeared: sent forth; made of a woman; made under the law; to be a sufferer; and to die as a sacrifice.
(4.) The redemption of the world, by the death of Christ: he came to redeem them that were under the law, who were condemned and cursed by it.
(5.) By the redemption price he purchases sonship or adoption for mankind.
(6.) He, God the Father, sends the Spirit, God the Holy Ghost, of God the Son, into the hearts of believers, by which they, through the full confidence of their adoption, call him their Father.
(7.) Being made children, they become heirs, and God is their portion throughout eternity. Thus, in a few words, the whole doctrine of grace is contained, and an astonishing display made of the unutterable mercy of God. See the notes on Gal 4:4-7 (note).
3. While the Jews were rejecting the easy yoke of Christ, they were painfully observing days, and months, and times and years. Superstition has far more labor to perform than true religion has; and at last profits nothing! Most men, either from false views of religion, or through the power and prevalency of their own evil passions and habits, have ten thousand times more trouble to get to hell, than the followers of God have to get to heaven.
4. Even in the perverted Galatians the apostle finds some good; and he mentions with great feeling those amiable qualities which they once possessed. The only way to encourage men to seek farther good is to show them what they have got, and to make this a reason why they should seek more. He who wishes to do good to men, and is constantly dwelling on their bad qualities and graceless state, either irritates or drives them to despair. There is, perhaps, no sinner on this side perdition who has not something good in him. Mention the good - it is God's work; and show what a pity it is that he should not have more, and how ready God is to supply all his wants through Christ Jesus. This plan should especially be used in addressing Christian societies, and particularly those which are in a declining state.
5. The Galatians were once the firm friends of the apostle, and loved him so well that they would have even plucked out their eyes for him; and yet these very people cast him off, and counted and treated him as an enemy! O sad fickleness of human nature! O uncertainty of human friendships! An undesigned word, or look, or action, becomes the reason to a fickle heart why it should divest itself of the spirit of friendship; and he who was as dear to them as their own souls, is neglected and forgotten! Blessed God! hast thou not said that there is a friend that sticketh closer than a brother? Where is he? Can such a one be trusted long on this unkindly earth? He is fit for the society of angels and the spirits of just men made perfect; and thou takest him in mercy lest he should lose his friendly heart, or lest his own heart should be broken in losing that of his friend. Hasten, Lord, a more perfect state, where the spirit of thy own love in thy followers shall expand, without control or hinderance, throughout eternity! Amen.
6. On allegorizing, in explaining the word of God, something has already been said, under Gal 4:24; but on the subject of allegory in general much might be said. The very learned and accurate critic, Dr. Lowth, in his work, De Sacra Poesi Hebraeorum, has entered at large into the subject of allegory, as existing in the sacred writings, in which he has discovered three species of this rhetorical figure.
1. That which rhetoricians term a continued metaphor. See Solomon's portraiture of old age, Ecc 12:2-6.
2. A second kind of allegory is that which, in a more proper and restricted sense, may be called parable. See Matthew 13, and the note on Mat 13:3 (note), etc.
3. The third species of allegory is that in which a double meaning is couched under the same words. These are called mystical allegories, and the two meanings are termed the literal and mystical senses.
For examples of all these kinds I must refer to the learned prelate above named.
Albert Barnes: Notes on the Bible - 1834
4:31: So then, brethren - It follows from all this. Not from the allegory regarded as an argument - for Paul does not use it thus - but from the considerations suggested on the whole subject. Since the Christian religion is so superior to the Jewish; since we are by it freed from degrading servitude, and are not in bondage to rites and ceremonies; since it was designed to make us truly free, and since by that religion we are admitted to the privileges of sons, and are no longer under laws, and tutors, and governors, as if we were minors; from all this it follows, that we should feel and act, not as if we were children of a bondwoman, and born in slavery, but as if we were children of a freewoman, and born to liberty. It is the birthright of Christians to think, and feel, and act like freemen, and they should not allow themselves to become the slaves of customs, and rites, and ceremonies, but should feel that they are the adopted children of God.
Thus closes this celebrated allegory - an allegory that has greatly perplexed most expositors, and most readers of the Bible. In view of it, and of the exposition above, there are a few remarks which may not inappropriately be made.
(1) it is by no means affirmed, that the history of Hagar and Sarah in Genesis, had any original reference to the gospel. The account there is a plain historical narrative, not designed to have any such reference.
(2) the narrative contains important principles, that may be used as illustrating truth, and is so used by the apostle Paul. There are parallel points between the history and the truths of religion, where the one may be illustrated by the other.
(3) the apostle does not use it at all in the way of argument, or as if that proved that the Galatians were not to submit to the Jewish rites and customs. It is an illustration of the comparative nature of servitude and freedom, and would, therefore, illustrate the difference between a servile compliance with Jewish rites, and the freedom of the gospel.
(4) this use of an historical fact by the apostle does not make it proper for us to turn the Old Testament into allegory, or even to make a very free use of this mode of illustrating truth. That an allegory may be used sometimes with advantage, no one can doubt while the "Pilgrim's Progress" shall exist. Nor can anyone doubt that Paul has here derived, in this manner, an important and striking illustration of truth from the Old Testament. But no one acquainted with the history of interpretation can doubt that vast injury has been done by a fanciful mode of explaining the Old Testament; by making every fact in its history an allegory; and every pin and pillar of the tabernacle and the temple a type. Nothing is better suited to bring the whole science of interpretation into contempt; nothing dishonors the Bible more, than to make it a book of enigmas, and religion to consist in puerile conceits. The Bible is a book of sense; and all the doctrines essential to salvation are plainly Rev_ealed. It should be interpreted, not by mere conceit and by fancy, but by the sober laws according to which are interpreted other books. It should be explained, not under the influence of a vivid imagination, but under the influence of a heart imbued with a love of truth, and by an understanding disciplined to investigate the meaning of words and phrases, and capable of rendering a reason for the interpretation which is proposed. People may abundantly use the facts in the Old Testament to illustrate human nature, as Paul did; but far distant be the day, when the principles of Origen and of Cocceius shall again pRev_ail, and when it shall be assumed, that "the Bible means every thing that it can be made to mean."
(These are excellent remarks, and the caution which the author gives against extravagant and imaginative systems of interpreting scripture cannot be too often repeated. It is allowed, however, nearly on all hands, that this allegory is brought forward by way of illustration only, and not of argument. This being the case, the question, as to whether the history in Genesis were originally intended represent the matter, to which Paul here applies it, is certainly not of very great importance, notwithstanding the learned labor that has been expended on it, and to such an extent as to justify the critic's remark. "vexavit interprets vehementer vexatus ab iis et ipse." Whatever be the original design of the passage, the apostle has employed it as an illustration of his subject, and was guided by the Spirit of inspiration in so doing. But certainly we should not be very far wrong, if since an apostle has affirmed such spiritual representation, we should suppose it originally intended by the Spirit; nor are we in great danger of making types of every pin and pillar, so long as we strictly confine ourselves to the admission of such only as rest upon apostolic authority. "This transaction," says the eminently judicious Thomas Scott, "was so remarkable, the coincidence so exact, and the illustration so instructive, that we cannot doubt it originally was intended, by the Holy Spirit, as an allegory and type of those things to which the inspired apostle referred it.")
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:31: we: Gal 5:1, Gal 5:13; Joh 1:12, Joh 1:13, Joh 8:36; Heb 2:14, Heb 2:15; Jo1 3:1, Jo1 3:2
Geneva 1599
4:31 (8) So then, brethren, we are not children of the bondwoman, but of the free.
(8) The conclusion of the former allegory, that we by no means procure and call back again the slavery of the Law, seeing that the children of the bondmaid will not be heirs.
John Gill
4:31 So then, brethren,.... This is the conclusion of the whole allegory, or the mystical interpretation of Agar and Sarah, and their sons:
we are not children of the bondwoman; the figure of the first covenant, which gendered to bondage, and typified the Jews in a state, and under a spirit of bondage to the law; New Testament saints are not under it, are delivered from it, and are dead unto it:
but of the free; of Sarah, that was a type of the new and second covenant; and answered to the Gospel church, which is free from the yoke of the law; and whose children believers in Christ are, by whom they are made free from all thraldom and slavery; so the children of the mistress and of the maidservant are opposed to each other by the Jews (k). The Vulgate Latin version adds to this verse from the beginning of the next chapter, "with the liberty wherewith Christ hath made us free"; and the Ethiopic version, "because Christ hath made us free"; and begin the next chapter thus, "therefore stand, and be not entangled", &c. and so the Alexandrian copy, and three of Stephens's.
(k) Tzeror Hammor, fol. 152. 1.
John Wesley
4:31 So then - To sum up all. We - Who believe. Are not children of the bondwoman - Have nothing to do with the servile Mosaic dispensation. But of the free - Being free from the curse and the bond of that law, and from the power of sin and Satan.
Robert Jamieson, A. R. Fausset and David Brown
4:31 So then--The oldest manuscripts read, "Wherefore." This is the conclusion inferred from what precedes. In Gal 3:29 and Gal 4:7, it was established that we, New Testament believers, are "heirs." If, then, we are heirs, "we are not children of the bond woman (whose son, according to Scripture, was 'not to be heir,' Gal 4:30), but of the free woman (whose son was, according to Scripture, to be heir). For we are not "cast out" as Ishmael, but accepted as sons and heirs.