Galatians. "Paul" has issues. Homosexuality is not one of them.

Παυλος, αποστολος, ουκ απ ανθρωπων ουδε δι ανθρωπου αλλα δια Ιησου Χριστου και θεου πατρος του εγειραντος ατον εκ νεκρων

* Paul, one sent out—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the corpses—

και οι συν εμοι, παντες αδελφοι, ταις εκκλησιαις Γαλατιας

* And all the brothers who are with me, to the gatherings of Galatia

χαρις υμιν και ειρηνη απο θεου πατρος ημων και κυριου Χριστου

* Favor to you and peace from God our Father and the Lord Jesus Christ,

του δοντος εαυτον υπερ των αμαρτιων ημων, οπως εηεληται ημας εκ του αιωνος του ενεστωτος πονηρου κατα το θελημα του θεου και πατρος ημων

* Having given himself for our sins, so that he might deliver us out of age which has come presently evil, according to the will of our God and Father

ω η δοξα εις τουσ αιωνας των αιωνων αμην

* To whom the glory forever and ever. Amen.

Hebrew:  olam olamim.

Θαυμαζω οτι ουτως ταχεως ματατιθεσθε απο του καλεσαντος υμας εν χαριτι, Χριστου, εις ετερον ευαγγελιον

* I am astonished that you are so quickly being changed from the one having called you in the favor of Christ, to a different good news—

ο ουκ εστιν αλλο ει μη τινες εισιν οι ταρασσοντες υμας και θελοντες μεταστρεψαι το ευαγγελιον του χριστου

* Which is not another, if there are not some who trouble you and desire to pervert the good news of Chri

Αλλα και εαν ημεις η αγγελος εξ ουρανου ευαγγελιζηται υμιν παρ ο ευηγγλεισαμεθα υμιν αναθεμα εστω

* But even if we, or messenger from heaven, should bring you good news contrary to the one we proclaimed to you, let him be accursed.

ως προειρηκαμεν και αρτι παλιν ει τις υμας ευαγγελιζεται παρ ο παρελαβετε αναθεμα εστω

* As we have said before, so now I say again presently: If anyone is bringing you good news contrary to what you received, let him be accursed.

Αρτι γαρ ανθρωπους πειθω η τον θεον η  ζητω ανθρωποις αρεσκειν ει ετι ανθρωποις ξρεσκον Χριστου δουλος ουκ αν ημην

* Presently do I persuade men or God? Or do I seek to please man? If men, I would not be a slave of Christ.

Γνωριζω γαρ αδελφοι το ευαγγελιον το ευαγγελισθεν υπ εμου οτι ουκ εστιν κατα ανθρωπον

* I make known to you, brothers, the good news having been proclaimed by me is not that according to man. 

            It would seem that others have approached the community with copies of other “gospels.”  The greek titles are not “the gospel of Mark,” etc, but “κατα μαρκον” “According to Mark,” etc

.

Ουδε γαρ εγω παρα ανθρωπου αυτο ουτε εδιδαχθην αλλα δε αποκαλυψεως Ιησου Χριστου

* I did not receive it from any man, nor was I taught it, but through a revelation of Jesus Christ.

Ηκουσατε γαρ την εμην αναστροφην ποτε εν τω Ιουδαισμω οτι καθ υπερβολην ειδωκον την εκκλησιαν θεου και εποθουν αυτην

* You heard of my life once in Judaism, how I persecuted the gathering of God beyond measure and was destroying it.

Paul knew of Greco-Romans who had gotten the Judean canon, understood the transliteration Jesus the Christ to mean a person rather than a sentence, and were trying to become accepted among the Judean Temple community.  Paul was one of those who refused to accept those Greco-Romans as participants in Temple praxis.

Και προεκοπτον εν τω Ιουδαισμω υπερ πολλους συνηλικιωτας εν τω γενει μου 

περισσοτερως ζηλωτης υπαρχων των πατρικων μου παραδοσεων

* I was advancing in Judaism beyond many of my contemporaries among my people, more abundantly jealous was I for the traditions of my fathers.

In Philippians 3:8 Paul identifies himself as “circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews, in regard to the law, a Pharisee.”  Here, he says only that he was “jealous for the traditions of my fathers.”  The two self-identifactions are very different.  This one seems less certain of exactly who he is than the one who wrote to the Philippians.

οτε δε ευδοκησεν ο θεος ο αφορισας με εκ λοιλιας μητρος μου και καλεσας διατης χαριτος αυτο

* When God was pleased, having selected me from my mother’s womb, and having called me by his favor,

αποκαλυψαι τον υιον αυτου εν εμοι, ινα ευαγγελιζομαι αυτον εν τοις εθνεσιν ευθεως ου προσανεθεμην σαρκι και αιματι

* To reveal his Son to me, in order that I might bring good news of him among the nations, I did not immediately consult with flesh and blood;

ουδε ανηλθον εις Ιεροσολυμα προς τους προ εμου αποστολους αλλα απηλθον εις αραβιαν και παλιν υπεστρεψα δαμασκον

* Nor did I go up to Jerusalem to those who were sent out before me, but I went away into Arabia, and returned again to Damascus.

Babylon.  Exile.

Επειτα μετα τρια ετη ανηλθον εις Ιεροσολυμα ιστορησαι Κηφαν και επεμεινα προς αυτον ημερας δεκαπεντε

Then after three years I went up to Jerusalem to make acquaintance with Cephas and remained with him fifteen days.

After Hadrian died and the ban on Judeans in Jerusalem were eased.  Paul had not known any of those who were involved in the revolt.

Ετερον δε των αποστολων ουκ ειδον ει μη Ιαδωβον τον αδελφον του κυριου

 * But I saw none of the others of those sent out except Jacob the Lord’s brother.

Α δε γραφω υμιν ιδου ενωπιον του θεου οτι ου ψεθδομαι

* What I write to you, before God, I do not lie.

But his authenticity has been challenged, or he would not be defending himself.

επειτα ηλθον τα κλιματα της Σθριας Και της Κιλικιας 

* Then I came into the regions of Syria and Cilicia.

          More exile.

Ημην δε αγνωωυμενος τω προσωπω ταις εκκλησιαις την Ιουδαιας ταις εν Χριστω

* I was unknown by face to the gatherings of Judea which are in Christ.

No one back home could vouch for him.  But it also means that when he says he was “jealous in persecuting the gatherings of Christ” it would seem that he did not do that in Judea.  Which may or may not mean that statement is untrue.  It also is an explanation for why, when he tells his communities in the diaspora to send money to the “holy ones” in Jerusalem, or he tells them to send one of their people with money to Jerusalem, he offers to go with them—the people who receive the money are not known among the diaspora Greco-Roman Judean wanna-be communities.  Paul is covering a lot of ground in his self-defense.

Μονον δε ακουοντες ησαν οτι ο διωκων ημας ποτε νυν ευαγγελιζεται την πιστιν ην ποτε επορθει

* They were only were hearing it, the one who used to persecute us is now bringing good news, the faith he once destroyed.

The Greco-Roman Judean wanna be communities in Judea had never seen him, and had only heard about him.

Και εδοξαζον εν εμοι τον θεον

 * And they were glorifying God in me.

Επειτα διε δεκατεσσαρων ετων παλιν ανεωην εις Ιεροσολυμα μετα βαρναβα συμπαραλαβων και Τιτον

* Then after fourteen years I went up again to Jerusalem with Barnabas, having taken with me Titus.

He has the idiom right:  in the Judean canon, you do not go to Jerusalem, you to up to Jerusalem.  He is accompanied by Greco-Romans, not Judeans (according to their names, at least).

Ανεβην δε κατα αποκαλυψιν και ανεθεμην αυτοις το ευαγγελιον ο κηρυσσω εν τοις εθνοις και ιδιαν δε τοις δοκουσιν μη πως ιες κενον τρεχω η εδραμον

* I went up according to a revelation and laid before them the good news which I am proclaiming among the nations, according to those of repute themselves, how I was not running or had not run in vain.

This could be read two ways:  he went up to Jerusalem to bring the good news to people who are influential, and to show them he had not just run away, or he went up to Jerusalem to bring the good news so people there could vouch for him, and so they could not say he was hiding from them.

Αλλ ουδε Τιτος ο συν εμοι Ελλην ων ηναγκασθη περιτμηθηναι

 Not even Titus who was with me, being a Greek, was forced to be circumcised.

Paul does not say to whom he brought the good news.  His reference to Titus’ Greekness may be intended to convey that he was bringing this news to Judeans who were participating members of the Temple community, but it could also mean he was bringing news to Greco-Romans who would have expected Titus to be circumcised since he was in Paul’s company.  Paul also does not mention if Titus was checked for circumcision.  It may have been that Titus’ circumcision was presumed.

Δια δε τους παρεισακτους ψευδαδελφους οιντινες παρεισηλθον κατασκοπησαι την ελευθεριαν ημων ην εχομεν εν Χριστω Ιησου ινα ημας καταδουλωσουσιν

* Through false brothers having been secretly brought in—who came in by stealth to spy out our freedom which we have in Christ Jesus, in order that they might bring us into slavery—

This suggests that those in Jerusalem who were not Roman citizens, even if they might be of Greco-Roman background, might be considered as having participated in the revolt, and be a target for reprisal.  This does not necessarily suggest Roman or Judean persecution of the proto-Christian church.

οις ουδε προς ωραν ειξαμεν τη υποταγη ινα η αλυθεια του ευαγγελιου διαμεινη προς υμας

To whom we did not yield in subjection even for an hour, in order that the truth of the good news might continue for you.

Απο δε των δοκουντων ειναι τι οποιοι ποτε ησαν ουδεν μοι διαφερει προσωπον οθεος ανθρωπου ου λαμβανει εμοι γαρ οι δοκουντες ουδεν προσανεθεντο

And those reputed to be something, what they were formerly does not make a difference to me, God of man does not accept, those of repute contributed nothing to me.

“God of man does not accept” does not make sense.  But that is what Paul says. “those of repute contributed nothing to me” could mean two things:  they did not give him money;  they did not give him a good reference.   Either way, they were not helpful to him.

Αλλα τουναντιον οδοντες οτι πεπιστευμαι το ευαγγελιοιν της ακροβυσταις καθως Πετρος της περιτομης 

* On the contrary, having seen that I have been entrusted with the good news of the uncircumcision, just as Peter of the circumcision.

Paul said he had been introduced to Cephas, which is traditionally understood to mean Peter.  Yet here he says Peter, not Cephas.  That suggests that the Cephas Paul refers to is not Peter.  This verse is traditionally translated as Paul saying he was sent to bring the good news to the Gentiles, and Peter was sent to bring it to the Jews.  Paul has used the word εθνοι (nations/Gentiles). 

Here he does not use the word “uncircumcised” (a participle indicating those who had not been circumcised), but “uncircumcision,” which indicates not just that he is bringing the message to those who have not been circumcised, but that they do not need to be circumcised.  Peter, by contrast, is bringing the message that circumcision is necessary.

The difference between the two is notable because it indicates that Paul bringing the news to those who had no intention of having surgery, not just to those who had read the Judean canon but were squeamish about surgery and might take a little persuasion.

ο γαρ ενεργησας Πετρω εις αποστολην της περιτομης ενηργησεν και εμοι εις τα εθνη

* The one who worked in Peter for his being sent out of the circumcision worked also in me for in the nations,

Those traditionalists who want to understand Cephas to mean to Peter have chosen to overlook the fact that Paul refers to Peter by name more than once.  They also have chosen to overlook the fact that Paul says clearly that he and Peter were on two different missions. 

και γνοντες την χαριν την δοθεισαν μοι Ιακωβος και Κηφας και Ιωαννης οι δοκουντες στυλοι ειναι δεξιας εδωκαν εμοι και Βαρναβα κοινωνιας ινα ημεις εις τα εθνη αυτοι δε εις την περιτομην

* Having known the favor having been given to me, Jacob and Cephas and John, those reputed to be pillars, gave the right hand of communion to Barnabas and me, in order that we should go to the nations and they to the circumcision.

“Reputed to be pillars” has something of a negative sound to it.  Paul makes it clear that he and Barnabas were the odd men out.

Μονον των πτωχων ινα μνημονευωμεν ο και εσπουδασα αυτο τουτο ποιησαι

* Only, in order that remembering the poor, which same thing I was earnest to do.

The implication seems to be that he should not just aim at rich gentiles.

Οτε δε ηλθεν Κηφας εις Αντιοχειαν κατα προσωπον αυτω αντεστην οτι κατεγνωσμενος ην

* When Cephas came to Antioch, according to him I opposed face, because he was being condemned.

The traditional translation of this is: “But when Cephas came to Antioch, I opposed him to his face, because he stood condemned.”  Αυτω, is dative not genitive—it is the direct object, not the possessive, so it could not be read as “his” face, but as “him.”  Paul does not say who was condemning Cephas.

Προ του γαρ ελθειν τινας απο Ιακωβου μετα των εθνων συνησθιεν οτε δε ηλθον υπεστελλεν και αφωριζεν εαυτον φοβουμενος τους εκ περιτομης 

* Before, some came from Jacob, he was eating with the nations; when they came he was drawing back and separated himself, being afraid of those of the circumcision.

This does not make sense:  it seems that Cephas was eating with some Gentiles (nations), when some men from Jacob arrived.  Cephas drew back and separated himself from the nations.  Why? Because his mission was to the Judeans, not to the Greco-Romans?  Since both Paul and Cephas are presumably bringing the same news, but to different populations, that should not be an issue. 

If Jacob’s men saw him with Greco-Romans, they might think he had betrayed them because he might be presumed to be eating unkosher meat. If Cephas was eating unkosher meat with non-Judeans, it would there would also be a presumtion that he had become a traitor to his people.  In the post-bar Cochba world, eating unkosher meat with unknown Gentiles could be seen as treachery, and subject the person to punishment meted out to traitors.  Yet Paul does not say that he was.  It would seem that Paul made that assumption.  But Paul does not say that he asked Cephas if he was eating unkosher meat.  Paul does not say that Cephas admitted to eating unkosher meat.

Και συνυπεκριθησαν αυτω και οι λοιποι Ιουδαιοι ωστε και Βαρναβας συναπηχθη αυτων τη υποκρισει

* And the rest of the Judeans acted hypocritically along with him, so that even Barnabas was carried away by their hypocrisy.

Paul’s narrative is not clear, perhaps deliberately.  He has said Cephas was eating with the nations (Gentiles).  He had not mentioned that there were other Judeans with Cephas.  He also did not mention that Barnabas was with Cephas.  He has said that Barnabas was with him, not with Cephas.  He does not say in what way the Judeans (and Barnabas) acted hypocritically.  If, by “hypocricically” Paul means that Cephas and the other Judeans moved away from the Gentiles, if they feared that they might be presumed to be a traitors, separating themselves is less hypocrisy than it is self-preservation.

Αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγλειου ειπον τω Κηφα εμπροσθεν παντων ει συ Ιουδαιος υπαρχων εθνικως και ουχι Ιουδαικως ζης πως τα εθνη αναγκαζεις Ιουδαιζειν

* But when I saw that they did not walk uprightly according to the truth of the good news, I said to Cephas before all, “If you, being a Judean, are like one of the nations and not like a Judean, how do you compel the Gentiles to become Judeans?”

Paul does not say why he believes Cephas to be “compelling” Gentiles to become Judeans.  By eating with them?  The risk is greater that rather than compelling Gentiles to become Judeans, Judeans would believe Cephas had become a Gentile, like Josephus.

Paul sounds very self-righteous, in the sense of wanting to force his sense of right on someone else, or wanting to be seen as being more right than someone else rather than in the sense of actually doing the right thing.  He has said Cephas mission was to the Judeans, not to the nations.  It is reasonable that if Cephas’ mission is to the Judeans, and someone who is not Judean wants to be accepted by him according to the rules governing his understanding of his mission, that person should become a Judean according to the requirements of Judean law and praxis.  There is no prohibition against eating with nations.  If they were eating unkosher food, that might be another issue, but Paul has not specified that they were eating the same food as the nations.

And how, in this, is Paul not hypocritical?  His mission is to the nations.  Presumably he eats with the nations.  He does not require them to circumcise themselves.  Yet he identifies as a Judean, not as one of the nations.  Does he insist on keeping kosher when he eats with them? He does not say that he does.  He also does not say how, if he keeps kosher, he reconciles the difference between his behavior and their non-Judean behavior which he tells his audience would be acceptable to Judean Temple praxis.

Ημεις Φυσει Ιουδαιου και ουκ εξ εθνων αμαρτωλοι

* We ourselves are Jews by birth and not Gentile sinners;

Paul’s mission was to these “gentile sinners.”  Paul seems to think that Cephas is poaching his clientele.  Yet Paul’s mission is to incorporate these “Gentile sinners” so they would be acceptable to Judeans.  How can he remain recognizably Judean in praxis if he has to associate with people whose praxis is non-Judean.  How can he convince them that their non-Judean praxis would be acceptable to Judeans.  If his goal is not to make his “Gentile sinners” acceptable to Judean praxis, then why is he teaching them how their praxis could be acceptable within the Judean canon, and why does he tell them they would be accepted?

ειδοτες δε οτι ου δικαιουται ανθρωπος εξ εργων νομου εαν μη δια πιστεως Χριστου Ιησου και ημεις εις Χριστον Ιησουν επιστευσαμεν ινα δικαιωθωμεν εκ πιστεως Χριστου και ουκ εξ εργων νομου οιτ εξ εργων νομου ου δικαιωθησεται πασα σαρξ

* Knowing that a person is not made a just person through works of law but through faith in Jesus Christ, and we believed in Christ Jesus, in order that we might be made just people by faith in Christ and not from works of the law, because from works of the law no one will be made a just person.

This verse is traditionally translated as “we know that a person is not justified by works of law but through faith...in order that we will be justified by faith.”  The difficulty is that “justified” tends to be understood as “we believe ourselves to be right” rather than we were made into people of justice.”

In other words, compliance with the law does not make one a just person.  Understanding the principles that comprise justice and acting on them makes a just person.  Paul is suggesting that he does this and Cephas does not.  He has not proven this by claiming that Cephas was a hypocrite.

Ει δε ζητουντες δικαιωθηναι εν Χριστω ευρεθημεν και αυτοι αμαρτωλοι αρα Χριστος αμαρτιας διακονος μη γενοιτο

* If seeking to become just people in Christ, we found ourselves to be sinners, is Christ then a servant of sin? Certainly not!

Paul is trying to construct a rational proof for his belief.  This sounds good, but does not follow logically.

Ει γαρ α κατελυσα ταυτα παλιν οικοδομω παραβατην εμαυτον συνιστανω

 * If I rebuild these things that I tore down, I constitute myself a transgressor.

While this sounds good, it does not follow logically.  The fact that something was torn down does not automatically indicate transgression.  

Εγω γαρ δια νομου νομω απεθανον ινα θεω ζησω

* Through the law I died to the law, so that I might live to God.  

This has a nicely eschatological sound, but it does not make sense.  How did Paul die through the law?  Nothing in the narrative to this point has given any indication of how or when that occurred.

Χριστω συνεσταυρωμαι ζω δε ουκετι εγω ζη δε εν εμοι Χριστος ο δε νυν ζω εν σαρκι εν πιστει ζω τη του υιου του θεου του αγαπησαντος με και παραδοντος εαυτον υπερ εμου

* I have been crucified with Christ. No longer I, but Christ lives in me. which now I live in flesh, I live in faith that the Son of God, having loved me and having given himself up for me.

This sounds good but makes no sense.  Paul does not say how or when he was crucified with Christ.

Ουκ αθετω την χαριν του θεου ει γαρ δια νομου δικαιοσυνη αρα Χριστος δωρεαν απεθανεν

* I do not set aside the favor of God, for if being right is through the law, then Christ died freely.

Ω ανοητοι Γαλαται τις υμας εβασκανεν οις κατ οφθαλμους Ιησοθς Χριστος προεγραφη εσταυρωμενος 

* Foolish Galatians! Who bewitched you? Before whose eyes was Jesus Christ publicly portrayed as crucified.

Paul seems to be claiming he was present at the crucifixion, however earlier he has said he received it through a revelation, which indicates that he did not see the event himself.  Either Paul is manipulating his audience (which is possible) or this is a different writer from the one who began the letter.

τουτο μονον θελω μαθειν αφ υμων εξ εργων νομου το πνευμα ελαβετε η εξ ακοης πιστεως

* This only I wish to learn from you: Did you receive the spirit from works of the law or by hearing of faith?

ουτως ανοητοι εστε εναρξαμενοι πνευματι νυν σαρκι επιτελεισθε

* Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?

Τοσαυτα επαθετε εικη ει γε και εικη

 * Did you suffer so many things in vain—if indeed it was in vain?

Ο ουν επιχορηγων υμιν το πνευμα και ενεργων δυναμεις εν υμιν εξ εργων νομου η εξ ακοης πιστεως

* The one who supplies the Spirit to you and works miracles among you [is it] from works of the law, or by hearing with faith—

καθως Αβρααμ επιστευσεν ω θεω και ελογισθη αυτω εις δικαιοσυνην

* Just as Abraham believed God, and it was counted to him as righteousness.

As with 1 Corinthians, the quote is not quite accurate.  Gen 15:6:  “He believed in the Lord and he reckoned him righteous.”   The Hebrew text is not clear who reckoned whom righteous.

γινωσκετε αρα οτι οι εκ πιστεως ουτοι υοιο εισιν Αβρααμ

* Know then that it is the ones of faith are the sons of Abraham. 

That is not how Judean descent works.  If it were, why then would Paul have “begotten” Onesimus?

Προιδουσα δε η γραφη οτι εκ πιστεως δικαιοι τα εθνη ο θεος προευηγγελισατο τω Αβρααμ οτι ενευλογηθησονται εν σοι παντα τα εθνη

* Having forsaken the writing, that by faith God justifies the Gentiles, brought the good news to Abraham, “In you all the nations will be blessed.”

It is not clear why “Paul” says the writing was forsaken.  The citation is inaccurate:  Genesis 26:4:  “I will make your descendants as numerous as the stars in the sky and will give them all these lands, and through your offspring all nations on earth will be blessed.”

Ωστε οι εκ πιστεως ευλογουνται συν τω πιστω Αβρααμ

* So that those of faith are being blessed along with Abraham, the faithful.

Οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ οτι Επικαταρατος πασ ος ουκ εμμενει πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα

* As many as are of works of law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 

This is rather bizarrely saying that those who “work of law” are cursed, claiming that this is based in the law, and misciting the text: Deut 27:26 “Cursed is anyone who does not uphold the words of this law by carrying them out." 

Οτι δε εν νομω ουδεις δικαιουται παρα τω θεω δηλον οτι ο δικαιος εκ πιστεως ζησεται

* It is manifest that no one is being justified with God in the law, because “The righteous shall live by faith.

Another inaccurate quote.  Hab 2:4:  “See, the enemy is puffed up; his desires are not upright-- but the righteous person will live by his faithfulness –“

Ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ζησεται εν αυτοις

* The law is not of faith, rather “The one having done these things shall live by them.” 

Lev 18:5:  Keep my decrees and laws, for the person who obeys them will live by them. I am the LORD.”

Another inaccurate citation.  On the other hand, those who want to imagine that Lev 18:22 and 20:13 prohibit homosexuality have just had their fantasy that Christianity prohibits homosexuality demolished.  Because if those who abide by the law are cursed, and they claim the law prohibits homosexuality, then they are cursed. 

Χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα οτι γεγραπται επικαταρατος πασ ο κρεμαμενος επι ξυλου

* Christ ransomed us from the curse of the law having become a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—

Again, the citation is inaccurate.  Deut 21:23:  “you must not leave the body hanging on the pole overnight. Be sure to bury it that same day, because anyone who is hung on a pole is under God's curse. You must not desecrate the land the LORD your God is giving you as an inheritance.”

This “Paul” does not claim to be a Pharisee.  He also does not seem to know his text very well.

ινα εις τα εθνη η ευλογια του Αβρααμ γενηται εν Ιησου Χριστω, ινα την επαγγελιαν του πνευματος λαβωμεν δια της πιστεως

* In Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the spirit through faith.

Αδελφοι, κατα ανθρωπον λεγω ομως ανθρωπου κεκθρωμενην διαθηκην ουδεις αθετει η επιδιατασσεται

* I am speaking according to man, brothers: even a contract of man’s, no one sets it aside or adds to it once it has been confirmed.

Τω δε Αβρααμ εφφεθησαν αι επαγγελιαι και τω σπερματι αυτς ου λεγει και τοις σπερμασιν ως επι πολλων αλλ ως εφ ενος και τω σπερματι σου ος εστιν Χριστος

* The promises were spoken to Abraham and to his seed. It does not say, “And to seeds,” referring to many, but referring to one, “And to your seed,” who is Christ.

Not according to Genesis.

Τουτο δε λεγω δισθηκην προκεκυρωμενην υπο του θεου ο μετα τετρακοσια και τριακοντα ετη γεγονως νομος ουκ ακυροι εις το καταργησαι την επαγγελιαν

* This I say: the contract, confirmed beforehand by God, which took place 430 years afterward, law does not annul, so as to nullify the promise.

Paul is arguing that the contract was made 430 years earlier, and is only now being fulfilled, and the law that came about in the intervening time does not annul the contract made 430 years ago, which is only being fulfilled now.  That does not sound in any way consistent with anything Judean.

Ει γαρ εκ νομου η κληρονομια ουκετι εξ επαγγελιας τω δε Αβρααμ δι επαγγελιας κεχαρισται ο θεος

* If the inheritance is by the law, [it is] no longer comes by promise; but God granted it to Abraham through a promise.

This is not an attempt to make Greco-Romans acceptable to Judean Temple praxis.  This is an attempt to nullify Judean Temple praxis altogether, along with most of the Judean canon, post-Abraham.

Τι ουν ο νομος των παραβασεως χαριν προσετεθη αχρισ ου ελθη το σπερμα ω επηγγελται διαταγεις δι αγγελων εν χειρι μεσιτου

* Why then the law? It was added for the sake of transgressions, until the seed should have come to whom the promise has been made, and having been ordained by angels by at the hand of a mediator.

An interesting, if inaccurate, take on the matter.  

Ο δε μεσιτης ενος ουκ εστιν ο δε θεος εις εστιν

* A mediator is not of one, but God is one.

Ο ουν νομος κατα των επαγγελιων του θεου μη γενοιτο ει γαρ εδοθη νομος ο δυναμενος ζωοποιησαι οντως εκ νομου αν ην η δικαιοσυνη

* Is the law then according to the promises of God? May it never be! For if a law was been given that was able to give life, then righteousness would have been from the law.

This is not a product of Judean culture or understanding.  This is Greco-Roman logic, and not very good Greco-Roman logic.

αλλα συνεκλεισεν η γραφη τα παντα υπο αμαρτιαν ινα η επαγγελια εκ πισεως Ιησου Χριστου δοθη τοις πιστευουσιν

·      But the writing imprisoned all things under sin, in order that the promise by faith in Jesus Christ might be given to those who believe.
 

The question then arises:  if the writings “imprisoned all things,” then why believe them regarding God, Jesus Christ, the Spirit, or faith?  Why cite them to prove they inevitably lead to something that then refutes them?  This is not Judean reading of text.

Προ του δε ελθειν την πιστιν υπο νομον εφρουρουμεθα συνκλειομενοι εις την μελλουσαν πιστιν αποκαλυφθηναι

* Before faith came, we were guarded under the law, having been imprisoned until faith was being about to be revealed.

Ωστε ο νομος παιδαγωγος ημων γεγονεν εις Χριστον ινα εκ πιστεως δικαιωθωμεν

* The law has been our tutor in Christ, in order that we might be justified by faith.

ελθουσης δε της πιστεως ουκετι υπο παιδαγωγον εσμεν

* Faith having come, we are no longer under a tutor,

παντες γαρ υοιο θεου εστε δια της πιστεως εν Χριστω Ιησου

All of you are sons of God through faith in Christ Jesus.

Οσοι γαρ εις Χριστον εβαπτισθητε Χριστον ενεδυσασθε

* As many as were baptized into Christ, you have put Christ on.

 

Ουκ ενι Ιουδαιος ουδε Ελλην ουκ ενι δουλος οθδε ελευθερος ουκ ενι αρσεν και θηλυ παντες γαρ υμεις εις εστε εν Χριστω Ιησου

* There is neither Judean nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.

Ει δε υμεις Χριστου αρα του Αβρααμ σπερμα εστε κατ επαγγελιαν κληρονομοι

 * And if you are Christ’s, then you are Abraham’s seed, heirs according to promise.

Λεγω δε εφ οσον χρονον ο κληρονομος νγπιος εστιν ουδεν διαφερει δουλου κυριος παντων ων

* I say for as long a time as he is the heir, a baby is no different from a slave, being lord of all

αλλα υπο επιτροπους εστιν και οικονομους χρι της προθεσμιας του πατρος 

* But he is under guardians and managers until the time appointed by his father.

ουτως και ημεις οτε ημεν νυποιο υπο τα στοιχεια του κοσμου ημεθα δεδουλωμενοι

* In the same way we, when we were babes, were enslaved to the basic principles of the world.

This has the sound of referencing 1 Cor.

Οτε δε ηλθεν το πληρωμα του χρονου εξαπεστειλεν ο θεος τον υιον αυτου γενομενον εκ γθναικος γενομενον υπο νομον

* When the fullness of time came, God sent forth his Son, having been born of a woman, having been born under law,

Presumably, by this “Paul” means Jesus was born Judean.

ινα τους υπο νομου εξαγοραση ινα την υιοθεσιαν απολαβωμεν

* In order that he might ransom those under the law, so that we might receive adoption.

Οτι δε εστε υοιο εξαπεστειλεν ο θεος το πνευμα του υιου αυτου εις τας καρδιας ημων καρζον Αββα ο πατηρ

* Because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! [the] Father!”

ωστε ουκετι ει δουλος αλλα υιος ει δε υιος και κληρονομος δια θεου

 So you are no longer a slave, but a son, and if a son, then an heir through God.

This is excellent Greek.  Unlike Paul’s Greek in Philemon, Philippians and Thessalonians.

Αλλα τοτε μεν ουκ ειδοτες θεον εδουλευσατε τοις φυσει μη ουσιν θεοις

* Then, not knowing God, you were enslaved to those who by nature are not gods.

Νυν δε γνοντες θεον μαλλον δε γνωσθεντες υπο θεου πως επιστρεφετε παλιν επι τα ασθενη και πτωζα στοιζεια οις παλιν ανωθεν δοθλευειν θελετε

* Now having known God, or rather having been known by God, how can you turn again to the weak and beggarly elementary principles of the world, which again you desire to be enslaved to?

ημερας παρατηρεισθε και μηνας και καρους και ενιαυτους

 * You observe days and months and seasons and years!

Φοβουμαι υμας μη πως εικη κεκοπιακα εις υμας

* I am afraid  of you, lest perhaps I have labored over you in vain.

Γινεσθε ως εγω οτι καγω ως υμεις αδελφοι δεομαι υμων ουδεν με ηδικησατε

* Be as I am, for I also have become as you are, brothers.  I implore you.  You did not wrong me.

While “Paul” complained that Cephas being a hypocrite by moving away from the Gentiles with whom he was eating when Jacob’s men approached, Paul is now telling his Galatian community that he has become Gentile (presumably despite being circumcised).  Yet he wants to claim the authority of interpreting Judean texts for them, claiming his interpretation is accurate.

Οιδατε δε οτι δι ασθενειαν της σαρκος ευηγγελισαμην υμιν το προτερον

* Do you know that through weakness of the flesh  ailment that I proclaimed the good news to you at first,

και τον πειρασμον υμων εν τη σαρκι μου ουκ εξουθενησατε ουδε εξεπτθσατε αλλα ως αγγελον θεου εδεξασθε με ως Χριστον Ιησουν

* And the rest of you did not despise or reject my flesh with contempt, but received me as an angel of God, as Christ Jesus.

Που ουν ο μαραρισμος υμων μαρτυρω γαρ υμιν οτι ει δυνατον τους οφθαλμους υμων εξορυξαντες εδωκατε μοι

* What is your blessedness? For I bear witness that, if possible, you would have plucked out your eyes and given them to me.

Paul wants to know how his community could have been kind to him, given that he had physical issues, and they had not been converted.

Ωστε εχθρος υμων γεγονα αληθευων υμιν

* Have I then become your enemy by telling you the truth?

ζηλουσιν υμας ου καλως αλλα εκκλεισαι υμας θελουσιν ινα αυτους ζηλουτε

* They are not righteously jealous of you, but to exclude you. They desire in order tha you might be jealous of them.

Καλον δε ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας

* It is good to be jealous in a right thing at all times, and not only when I am present with you,

τεκνα μου ους παλιν ωδινω μεχρις ου μορφωθη Χριστος εν υμιν

* My children, for whom I am travail until Christ will have been formed in you!

Ηθελον δε παρειναι προς υμας αρτι και αλλαξαι την φωνην μου οτι απορουμαι εν υμιν

* I was wishing to be present with you now and change my tone, for you perplex me.

Λγετε μοι οι υπο νομον θελοντες ειναι τον νομον ουκ ακουετε

* Tell me, you who wish to be under the law, do you not hear the law?

Γεγραπται γαρ οτι Αβρααμ δυο υιους εσχεν ενα εκ της παιδισκης και ενα εκ της ελευθερας

* For it has been written that Abraham had two sons, one by a slave woman and one by a free woman.

Αλλ ο μεν εκ της παιδισκης κατα σαρκα γεγεννηται ο δε εκ της ελευθερας δι επαγγελιας

 * The one of the slave woman has been born according to the flesh, but the one of the free woman through promise.

Ατινα εστιν αλληγορουμενα αυται γαρ εισιν δυο διαθηδια μια μεν απο ορους ςινα εις δουλειαν γεννωσα υτις εστιν Αγαρ

* These things are allegorized: the women are two contracts. One from Mount Sinai, bringing forth into slavery; she is Hagar.

Το δε Αγαρ Σινα ορος εστιν εν τη Αραβια συστοιχει δε τη νυν Ιερουσαλημ δουλευει γαρ μετα των τεκνα αυτης

* Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children.

This is not Judean exegesis, but it does have the sound of Judea in the post-Hadrian era, when those who survived bar Cochba’s revolt were either expelled or enslaved.  The problem with this as Judean exegesis, of course, is that Sarah was the mother of Isaac who was the father of Jacob, who was the forefather of David, who was king in Jerusalem.  It is unlikely that anyone who ever called himself a Pharisee would disown himself from his heritage in this way.

Η δε ανω Ιερουσαλημ ελευθερα εστιν ητις εστιν μητηρ ημων

* But the Jerusalem above is free, and she is our mother.

Γεγραπται γαρ

Ευφρανθητι στειρα η ου τικτουσαρηξον και βοησον η ουκ ωδινουσα οτι πολλα τα τεκνα της ερημου μαλλον η της εχουσης τον ανδρα

* It has been written:

* Rejoice, O barren one who does not bear;
break forth and cry aloud, you who are not in labor!
For the children of the desolate one will be more
than those of the one who has a husband.

The reference is to Isaiah 54:1

υμεις δε αδελφοι κατα Ισαακ επαγγελιας τεκνα εστε

* You, brothers, like Isaac, are children of promise.

Αλλ ωσπερ τοτε ο κατα σαρκα γεννηθεις εδιωκεν τον κατα πνευμα ουτως και νυν

* But as the one having been born according to the flesh persecuted him according to the Spirit, so also it is now.

Αλλα τι λεγει η γραφη Εκβαλε την παιδισκην και τον υιον αυτης ου γαρ μη κληρονομησει ο υοις της παιδισκης μετα του υιου της ελευθερας

* What does the writing say? “Cast out the slave woman and her son, for the son of the slave woman will not inherit with the son of the free woman.”

That is one way to disown a people using their own text, and attributing it to someone who claimed to have been one of them.

Διο αδελφοι ουκ εσμεν παιδισκης τεκνα αλλα της ελευθερας

 * So, brothers, we are not children of the slave but of the free woman.

Τη ελευθερια ημας Χιρστος ηλευθερωσεν στηκετε ουν και μη παλιν ζυγω δοθλειας ενεχεσθε

* In freedom, Christ made us free; stand firm therefore, and do not be held again to a yoke of slavery.

Ιδε εγω Παυλος λεγω υμιν οτι εαν περιτεμνησθε Χριστος υμας ουδεν ωφελησει

* Look: I, Paul, say to you that if you are circumcised, Christ will not profit you.

Using Paul’s name does not mean that it really came from Paul.

Μαρτυρομαι δε παλιν παντι ανθρωπω περιτεμνομενω οτι αφειλετης εστιν ολον τον νομον ποιησαι 

* I testify again to every man being circumcised that he is a debtor to to the whole law.

This is a departure from the “Paul” who, accurately referencing the Hebrew text of Deuteronomy, told a community that they should “circumcise their hearts.”  This is a departure from the Paul who said circumcised or uncircumcised does not matter.

Κατηρηγηθητε απο Χριστου οιντινες εν νομω κιδαιουσθε της χαριτος εξεπεσατε

 You are severed from Christ, you who would be justified by the law; you have fallen away from grace.

ημεις γαρ πνευματι εκ πιστεως ελπιδα δικαιοσυνης απεκδεχομεθα

* By Spirit, by faith, we ourselves await the hope of righteousness. 

Εν γαρ Χριστω Ιησου ουτε περιτομη τι ισχυει ουτε ακροβυστια αλλα πιστις δι αγαπης ενεργουμενη

* In Christ Jesus neither circumcision nor uncircumcision counts is of force, but only faith working through love. 

This sounds like a reference to 1 Cor.

Ετρεχετε καλως τις υμας ενεκοψεν αληθεια μη πειθεσθαι

* You were running well. Who hindered you not to obey the truth?

This has the sound of 1 Cor.  It would seem that “Paul” references “Paul” for greater authority.

Η πεισμονη ουκ εκ του καλουντος υμας

* The persuasion is not of him who calls you.

Μικρα ζυμη ολον το φθραμα ζυμοι

* A little leaven leavens the whole lump.

This also has the sound of 1 Cor. 

εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις εαν η

* I am persuaded as to you in the Lord that you will have no other mind, and the one who troubles you will bear the judgment, whoever he is.

Εγω δε αδελφοι ει περιτομην ετι κηρυσσω τι ετι διωκομαι αρα κατηργηται το σκανδαλον του σταυρου

If I, brothers still proclaim circumcision, why am I still being persecuted? Then the offense of the cross has been done away with.

The question would make sense if “Paul” had been proclaiming circumcision.  In this letter, he has been vocally opposed to it.  The answer does not bear any relation to the question.

Οφελον και αποκοψονται οι αναστατουντες υμας

* I wish those who unsettle you would castrate themselves!

θμεις γαρ επ ελευθερια εκληθητε αδελφοι μονον μη την ελευθεριαν εις αφορμην τη σαρκι αλλα δια της αγαπης δουλευετε αλληλοις

* You were called for freedom, brothers. Only do not use your freedom as an occasion for the flesh, but through love serve one another.

Ο γαρ πς νομος εν ενι λογω τετληρωται εν τω αγαπησεις τον πλησιον σου ως σεαυτον

* The whole law is fulfilled in one word: “You shall love your neighbor as yourself.”

Lev 19:18: “Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the LORD.”  

It is ironic that “Paul” cites this immediately after suggesting that those who unsettle his community should castrate themselves.

ει ε αλληλους δακνετε και κατεσθιετε βλεπετε μη υπ αλληλων αναλωθητε

* If you bite and devour one another, take heed lest you be consumed by one another.

Λεγω δε πνευματι περιπατειτε και πειθυμιαν σαρκος μη τελεσητε

* I say, walk by the Spirit, and you will not fulfill the desires of the flesh.

Η γαρ σαρξ επιθυμει κατα του πνευματος το δε πνευμα κατα της σαρκος ταυτα γαρ 

αλληλοις αντικειται ινα μγ α εαν θελητε ταυτα ποιητε

* The flesh desires against the Spirit, and the Spirit desires against the flesh, for these are opposed to each other, in order that you might not wish to do the things you should do. 

Δε πνευματι αγεσθε ουκ εστε υπο νομον

* If you are led by the Spirit, you are not under the law.

* Φανερα δε εστιν τα εργα της σαρκος αντινα εστιν προνεια ακαθαρσια ασελγεια

The works of the flesh are manifest: immorality, impurity, sensuality, 

ειδωλολατρια, φαρμακεια, εχθραι, ερις, ζηλος, θυμοι, εριθειαι, διχοστασιαι, αιρεσεις, 

* Idolatry, sorcery, enmities, strife, jealousy, fits of rage, contentions, dissensions, factions, 

φθονοι, μεθαι, κωμοι και τα ομοια τουτοις α προλεγω υμιν καθως προειπον οτι οι τα τοιαυτα προσσοντες βαριλειαν εου ου κληρονομησουσιν

* Envyings, drunkennesses, orgies, and things like these. I tell you beforehand, as I said before, that those who do such things will not inherit the kingdom of God.

“Paul” does not mention homosexuality.

* ο δε καρπος του πνευματος εστιν αγαπη χαρα ειρηνη μαργοθυμια, χρηστοτης, αγαθωσυνη, πιστις

The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,

πραυτης, εγκρατεια, κατα των τοιουτων ουκ εστιν νομος

 * Gentleness, self-control; against such things there is no law.

Οι δε του χριστου Ιησου την σαρκα εσταυρωσαν συν τοις παθημασιν και ταις επιθυμιαις

* Those of Christ Jesus crucified the flesh with its passions and desires.

Ει ζωμεν πνευματι πνειματι και στοιχωμεν

* If we live by the Spirit, we should walk by the Spirit.

Μη γινωμεθα κενοδοξοι αλληλους προκαλουμενοι αλληλοις φθονουντες

 * Let us not become boastful, provoking one another, envying one another.

Αδελφοι, εαν και προλημφθη ανθρωπος εν τινι παραπτωματι, υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραυτητος σκοπων σεαυτον μη και συ πειρασθης

* Brothers, if a man is taken in some offense, you the spiritly ones, should restore such a one in a spirit of gentleness. Consider yourself, lest you too be tempted.

Αλληλων τα βαρη βασταζετε και ουτως αναπληρωσετε τον νομον του χριστου

 * Bear one another’s burdens, and so fulfill the law of Christ.

Ει γαρ δοκει τις ειναι τι μηδεν ων φρεναπατα εαυτον

* If anyone thinks he is something, when he is nothing, he deceives himself.

Το δε εργον εαυτου δοκιμαζετω εκαστος και τοτε εις εαυτον μονον το καυχημα εξει και ουκ εις τον ετερον

* Let each prove his own work, and he will be able to boast for himself and not for another.

εκαστος γαρ το ιδιον φορτιον βαστασει

* Each will bear his own load.

Κοινωνειτω δε ο κατηχουμενος τον λογον τω κατηχουντι, εν πασιν αγαθοις

* Let the one being taught in the word share all good things with the one who teaches.

It sounds like “Paul” is beginning his collection pitch.

Μη πλανασθε θεος ου μυκτηριζεται, ο γαρ εαν σπειρη ανθρωπος τουτο και θερισει

 * Do not be misled: God is not mocked, for whatever one sows, that will he also reap.

Οτι ο σπειρων εις την σαρκα εαυτου εκ της σαρκος θερισει φθοραν, ο δε σπειρων εις το πνευμα εκ του πνευματος θερισει ζωην αιωνιον

* The one who sows in his own flesh will reap decay from the flesh, but the one who sows in the Spirit will reap eternal life from the Spirit.

Το δε καλον ποιουντες μη ενκακωμεν καιρω γαρ ιδιω θερισομεν μη εκλυομενοι

* We should not lose heart in doing well, for in due time we will reap, not fainting.

Αρα ουν ως καρον εχομεν εργαζωμεθα το αγαθον προς παντας μαλιστα δε προς τους οικειους της πιστεως

* As we have occasion, we should work good toward all, and especially toward those who are of the household of faith.

Ιδετε πηλικοις υμιν γραμμασιν εγραψα τη εμη χειρι

* See in how large letters I wrote to you in my own hand.

Οσιο θελουσιν ευπροσωπησαι εν σαρκι ουτοι αναγκαζουσιν υμας περιτεμνεσθαι, μονον ινα τω σταθρω του Χριστου, μη διωκωνται

* As many as wish to have a fair appearance in flesh would compel you to be circumcised, and only in order that they might not be persecuted for the cross of Christ.

This makes no sense.  

Ουδε γαρ οι περιτεμνομενοι αυτοι νομον φυλασσουσιν αλλα θελουσιν υμας περτεμνεσθαι ινα εν τη υμετερα σαρκι καυχησωνται

Not even those who are being circumcised keep the law, but they wish to have you circumcised that they might boast in your flesh.

It’s tempting to ask if they get a toaster, too.  I won’t.   This makes no sense.  It would seem that “Paul” is trying to frighten his community into believing there are rampaging groups of Judeans who have nothing better to do than forcibly circumcise men.  That is absurd.  

Εμοι δε μγ γενοιτο καυχασθαι ει μη εν τω σταυρω του κυριου ημων Ιησου Χριστου δι ου εμοι κοσμος εσταυρωται καγω κοσμω

* For me, may it never happen to boast, if not in the cross of our Lord Jesus Christ, through whom to me the world has been crucified, and I to the world.

Ουτε γαρ περιτομη  τι εστιν ουτε ακροβυστια αλλα καινη κτισις

* Neither circumcision counts for anything, nor uncircumcision, but a new creation. 

If that is the case, why is “Paul” trying to friguten his community away from circumcision?  Why tell them that it is a burden they do not want?

Και οσιο τω μανονι τουτω στοιχησουσιν ειρηνη επ αυτους και ελεος και επι τον Ισραηλ του θεου

* As many as will walk by this rule, peace and mercy be upon them, and upon the Israel of God.

“The Israel of God” not “the God of Israel.”  A “Pharisee” says that?

Του λοιπου, κοπους μοι μηδεις παρεχετω, εγω γαρ τα στιγματα του Ιησου εν τω σωματι μου βασταζω

* Of the rest, let no one give me trouble, for I bear on my body the marks of Jesus.

Η χαρις του κυριου ημων Ιησου Χιρστου μετα του πνευματος υμων αδελφοι αμην

* The favor of our Lord Jesus Christ be with your spirit, brothers. Amen.