The Sacred Bible: The Letter to the Galatians
[Galatæ 1]
[Galatians 1]
{1:1} Paulus Apostolus non ab hominibus, neque per hominem, sed per Iesum Christum, et Deum Patrem, qui suscitavit eum a mortuis:
{1:1} Paul, an Apostle, not from men and not through man, but through Jesus Christ, and God the Father, who raised him from the dead,
{1:2} et qui mecum sunt omnes fratres, Ecclesiis Galatiæ.
{1:2} and all the brothers who are with me: to the churches of Galatia.
{1:3} Gratia vobis, et pax a Deo Patre, et Domino nostro Iesu Christo,
{1:3} Grace and peace to you from God the Father, and from our Lord Jesus Christ,
{1:4} qui dedit semetipsum pro peccatis nostris, ut eriperet nos de præsenti sæculo nequam, secundum voluntatem Dei et Patris nostri,
{1:4} who gave himself on behalf of our sins, so that he might deliver us from this present wicked age, according to the will of God our Father.
{1:5} cui est gloria in sæcula sæculorum: Amen.
{1:5} To him is glory forever and ever. Amen.
{1:6} Miror quod sic tam cito transferimini ab eo, qui vos vocavit in gratiam Christi in aliud Evangelium:
{1:6} I wonder that you have been so quickly transferred, from him who called you into the grace of Christ, over to another gospel.
{1:7} quod non est aliud, nisi sunt aliqui, qui vos conturbant, et volunt convertere Evangelium Christi.
{1:7} For there is no other, except that there are some persons who disturb you and who want to overturn the Gospel of Christ.
{1:8} Sed licet nos, aut Angelus de cælo evangelizet vobis præterquam quod evangelizavimus vobis, anathema sit.
{1:8} But if anyone, even we ourselves or an Angel from Heaven, were to preach to you a gospel other than the one that we have preached to you, let him be anathema.
{1:9} Sicut prædiximus, et nunc iterum dico: Si quis vobis evangelizaverit præter id, quod accepistis, anathema sit.
{1:9} Just as we have said before, so now I say again: If anyone has preached a gospel to you, other than that which you have received, let him be anathema.
{1:10} Modo enim hominibus suadeo, an Deo? An quæro hominibus placere? Si adhuc hominibus placerem, Christi servus non essem.
{1:10} For am I now persuading men, or God? Or, am I seeking to please men? If I still were pleasing men, then I would not be a servant of Christ.
{1:11} Notum enim vobis facio, fratres, Evangelium, quod evangelizatum est a me, quia non est secundum hominem:
{1:11} For I would have you understand, brothers, that the Gospel which has been preached by me is not according to man.
{1:12} neque enim ego ab homine accepi illud, neque didici, sed per revelationem Iesu Christi.
{1:12} And I did not receive it from man, nor did I learn it, except through the revelation of Jesus Christ.
{1:13} Audistis enim conversationem meam aliquando in Iudaismo: quoniam supra modum persequebar Ecclesiam Dei, et expugnabam illam,
{1:13} For you have heard of my former behavior within Judaism: that, beyond measure, I persecuted the Church of God and fought against Her.
{1:14} et proficiebam in Iudaismo supra multos coætaneos meos in genere meo, abundantius æmulator existens paternarum mearum traditionum.
{1:14} And I advanced in Judaism beyond many of my equals among my own kind, having proven to be more abundant in zeal toward the traditions of my fathers.
{1:15} Cum autem placuit ei, qui me segregavit ex utero matris meæ, et vocavit per gratiam suam,
{1:15} But, when it pleased him who, from my mother’s womb, had set me apart, and who has called me by his grace,
{1:16} ut revelaret Filium suum in me, ut evangelizarem illum in Gentibus: continuo non acquievi carni et sanguini,
{1:16} to reveal his Son within me, so that I might evangelize him among the Gentiles, I did not next seek the consent of flesh and blood.
{1:17} neque veni Ierosolymam ad antecessores meos Apostolos: sed abii in Arabiam: et iterum reversus sum Damascum:
{1:17} Neither did I go to Jerusalem, to those who were Apostles before me. Instead, I went into Arabia, and next I returned to Damascus.
{1:18} deinde post annos tres veni Ierosolymam videre Petrum, et mansi apud eum diebus quindecim:
{1:18} And then, after three years, I went to Jerusalem to see Peter; and I stayed with him for fifteen days.
{1:19} alium autem Apostolorum vidi neminem, nisi Iacobum fratrem Domini.
{1:19} But I saw none of the other Apostles, except James, the brother of the Lord.
~ This James is James the Less, who stayed in Jerusalem, while the other Apostles went out to preach the Gospel to the world. He functioned as the spiritual leader of the city where Christ preached and died; he was the Bishop of Jerusalem. He was called the brother of the Lord because he was a cousin of Jesus, and also because he was similar in appearances to Jesus.
{1:20} Quæ autem scribo vobis, ecce coram Deo quia non mentior.
{1:20} Now what I am writing to you: behold, before God, I am not lying.
{1:21} Deinde veni in partes Syriæ, et Ciliciæ.
{1:21} Next, I went into the regions of Syria and Cilicia.
{1:22} Eram autem ignotus facie Ecclesiis Iudææ, quæ erant in Christo:
{1:22} But I was unknown by face to the churches of Judea, which were in Christ.
{1:23} tantum autem auditum habebant: Quoniam qui persequebatur nos aliquando, nunc evangelizat fidem, quam aliquando expugnabat:
{1:23} For they had only heard that: “He, who formerly persecuted us, now evangelizes the faith which he once fought.”
{1:24} et in me clarificabant Deum.
{1:24} And they glorified God in me.
[Galatæ 2]
[Galatians 2]
{2:1} Deinde post annos quattuordecim, iterum ascendi Ierosolymam cum Barnaba, assumpto et Tito.
{2:1} Next, after fourteen years, I went up again to Jerusalem, taking with me Barnabas and Titus.
{2:2} Ascendi autem secundum revelationem: et contuli cum illis Evangelium, quod prædico in Gentibus, seorsum autem iis, qui videbantur aliquid esse: ne forte in vacuum currerem, aut cucurrissem.
{2:2} And I went up according to revelation, and I debated with them about the Gospel that I am preaching among the Gentiles, but away from those who were pretending to be something, lest perhaps I might run, or have run, in vain.
{2:3} Sed neque Titus, qui mecum erat, cum esset Gentilis, compulsus est circumcidi:
{2:3} But even Titus, who was with me, though he was a Gentile, was not compelled to be circumcised,
{2:4} sed propter subintroductos falsos fratres, qui subintroierunt explorare libertatem nostram, quam habemus in Christo Iesu, ut nos in servitutem redigerent.
{2:4} but only because of false brothers, who were brought in unknowingly. They entered secretly to spy on our liberty, which we have in Christ Jesus, so that they might reduce us to servitude.
~ The sub prefix of both ‘subintroductos’ and ‘subintroierunt’ indicate secrecy or a lack of knowledge about the action of the verb. In other words, the true brothers did not realize at first that these others who were brought into the Faith were false brothers. They entered while their intentions and falseness were unknown.
{2:5} Quibus neque ad horam cessimus subiectione, ut veritas Evangelii permaneat apud vos:
{2:5} We did not yield to them in subjection, even for an hour, in order that the truth of the Gospel would remain with you,
{2:6} ab iis autem, qui videbantur esse aliquid, (quales aliquando fuerint, nihil mea interest. Deus personam hominis non accipit) mihi enim qui videbantur esse aliquid, nihil contulerunt.
{2:6} and away from those who were pretending to be something. (Whatever they might have been once, it means nothing to me. God does not accept the reputation of a man.) And those who were claiming to be something had nothing to offer me.
{2:7} Sed econtra cum vidissent quod creditum est mihi Evangelium præputii, sicut et Petro circumcisionis:
{2:7} But it was to the contrary, since they had seen that the Gospel to the uncircumcised was entrusted to me, just as the Gospel to the circumcised was entrusted to Peter.
{2:8} (qui enim operatus est Petro in Apostolatum circumcisionis, operatus est et mihi inter Gentes)
{2:8} For he who was working the Apostleship to the circumcised in Peter, was also working in me among the Gentiles.
{2:9} et cum cognovissent gratiam, quæ data est mihi, Iacobus, et Cephas, et Ioannes, qui videbantur columnæ esse, dextras dederunt mihi, et Barnabæ societatis: ut nos in Gentes, ipsi autem in circumcisionem:
{2:9} And so, when they had acknowledged the grace that was given to me, James and Cephas and John, who seemed like pillars, gave to me and to Barnabas the right hand of fellowship, so that we would go to the Gentiles, while they went to the circumcised,
{2:10} tantum ut pauperum memores essemus, quod etiam solicitus fui hoc ipsum facere.
{2:10} asking only that we should be mindful of the poor, which was the very thing that I also was solicitous to do.
{2:11} Cum autem venisset Cephas Antiochiam: in faciem ei restiti, quia reprehensibilis erat.
{2:11} But when Cephas had arrived at Antioch, I stood against him to his face, because he was blameworthy.
{2:12} Prius enim quam venirent quidam a Iacobo, cum Gentibus edebat: cum autem venissent, subtrahebat, et segregabat se timens eos, qui ex circumcisione erant.
{2:12} For before certain ones arrived from James, he ate with the Gentiles. But when they had arrived, he drew apart and separated himself, fearing those who were of the circumcision.
{2:13} Et simulationi eius consenserunt ceteri Iudæi, ita ut et Barnabas duceretur ab eis in illam simulationem.
{2:13} And the other Jews consented to his pretense, so that even Barnabas was led by them into that falseness.
{2:14} Sed cum vidissem quod non recte ambularent ad veritatem Evangelii, dixi Cephæ coram omnibus: Si tu, cum Iudæus sis, Gentiliter vivis, et non Iudaice: quomodo Gentes cogis Iudaizare?
{2:14} But when I had seen that they were not walking correctly, by the truth of the Gospel, I said to Cephas in front of everyone: “If you, while you are a Jew, are living like the Gentiles and not the Jews, how is it that you compel the Gentiles to keep the customs of the Jews?”
{2:15} Nos natura Iudæi, et non ex Gentibus peccatores.
{2:15} By nature, we are Jews, and not of the Gentiles, sinners.
{2:16} Scientes autem quod non iustificatur homo ex operibus legis, nisi per fidem Iesu Christi: et nos in Christo Iesu credimus, ut iustificemur ex fide Christi, et non ex operibus legis: propter quod ex operibus legis non iustificabitur omnis caro.
{2:16} And we know that man is not justified by the works of the law, but only by the faith of Jesus Christ. And so we believe in Christ Jesus, in order that we may be justified by the faith of Christ, and not by the works of the law. For no flesh will be justified by the works of the law.
{2:17} Quod si quærentes iustificari in Christo, inventi sumus et ipsi peccatores, numquid Christus peccati minister est? Absit.
{2:17} But if, while seeking to be justified in Christ, we ourselves are also found to be sinners, would then Christ be the minister of sin? Let it not be so!
{2:18} Si enim quæ destruxi, iterum hæc ædifico: prævaricatorem me constituo.
{2:18} For if I rebuild the things that I have destroyed, I establish myself as a prevaricator.
{2:19} Ego enim per legem, legi mortuus sum, ut Deo vivam: Christo confixus sum cruci.
{2:19} For through the law, I have become dead to the law, so that I may live for God. I have been nailed to the cross with Christ.
{2:20} Vivo autem, iam non ego: vivit vero in me Christus. Quod autem nunc vivo in carne: in fide vivo Filii Dei, qui dilexit me, et tradidit semetipsum pro me.
{2:20} I live; yet now, it is not I, but truly Christ, who lives in me. And though I live now in the flesh, I live in the faith of the Son of God, who loved me and who delivered himself for me.
{2:21} Non abiicio gratiam Dei. Si enim per legem iustitia, ergo gratis Christus mortuus est.
{2:21} I do not reject the grace of God. For if justice is through the law, then Christ died in vain.
[Galatæ 3]
[Galatians 3]
{3:1} O insensati Galatæ, quis vos fascinavit non obedire veritati, ante quorum oculos Iesus Christus præscriptus est, in vobis crucifixus?
{3:1} O senseless Galatians, who has so fascinated you that you would not obey the truth, even though Jesus Christ has been presented before your eyes, crucified among you?
{3:2} Hoc solum a vobis volo discere: Ex operibus legis Spiritum accepistis, an ex auditu fidei?
{3:2} I wish to know only this from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?
{3:3} Sic stulti estis, ut cum Spiritu cœperitis, nunc carne consummemini?
{3:3} Are you so foolish that, though you began with the Spirit, you would now end with the flesh?
{3:4} Tanta passi estis sine causa? Si tamen sine causa.
{3:4} Have you been suffering so much without a reason? If so, then it is in vain.
{3:5} Qui ergo tribuit vobis Spiritum, et operatur virtutes in vobis: ex operibus legis, an ex auditu fidei?
{3:5} Therefore, does he who distributes the Spirit to you, and who works miracles among you, act by the works of the law, or by the hearing of the faith?
{3:6} Sicut scriptum est: Abraham credidit Deo, et reputatum est illi ad iustitiam.
{3:6} It is just as it was written: “Abraham believed God, and it was reputed to him unto justice.”
{3:7} Cognoscite ergo quia qui ex fide sunt, ii sunt filii Abrahæ.
{3:7} Therefore, know that those who are of faith, these are the sons of Abraham.
{3:8} Providens autem Scriptura quia ex fide iustificat Gentes Deus, prænunciavit Abrahæ: Quia benedicentur in te omnes Gentes.
{3:8} Thus Scripture, foreseeing that God would justify the Gentiles by faith, foretold to Abraham: “All nations shall be blessed in you.”
{3:9} Igitur qui ex fide sunt, benedicentur cum fideli Abraham.
{3:9} And so, those who are of faith shall be blessed with faithful Abraham.
{3:10} Quicumque enim ex operibus legis sunt, sub maledicto sunt. Scriptum est enim: Maledictus omnis, qui non permanserit in omnibus, quæ scripta sunt in Libro legis ut faciat ea.
{3:10} For as many as are of the works of the law are under a curse. For it has been written: “Cursed is everyone who does not continue in all the things that have been written in the book of the Law, so as to do them.”
{3:11} Quoniam autem in lege nemo iustificatur apud Deum, manifestum est: quia iustus ex fide vivit.
{3:11} And, since in the law no one is justified with God, this is manifest: “For the just man lives by faith.”
{3:12} Lex autem non est ex fide, sed: Qui fecerit ea, vivet in illis.
{3:12} But the law is not of faith; instead, “he who does these things shall live by them.”
{3:13} Christus nos redemit de maledicto legis, factus pro nobis maledictum: quia scriptum est: Maledictus omnis qui pendet in ligno:
{3:13} Christ has redeemed us from the curse of the law, since he became a curse for us. For it is written: “Cursed is anyone who hangs from a tree.”
{3:14} ut in Gentibus benedictio Abrahæ fieret in Christo Iesu, ut pollicitationem Spiritus accipiamus per fidem.
{3:14} This was so that the blessing of Abraham might reach the Gentiles through Christ Jesus, in order that we might receive the promise of the Spirit through faith.
{3:15} Fratres (secundum hominem dico) tamen hominis confirmatum testamentum nemo spernit, aut superordinat.
{3:15} Brothers (I speak according to man), if a man’s testament has been confirmed, no one would reject it or add to it.
{3:16} Abrahæ dictæ sunt promissiones, et semini eius. Non dicit: Et seminibus, quasi in multis: sed quasi in uno: Et semini tuo, qui est Christus.
{3:16} The promises were made to Abraham and to his offspring. He did not say, “and to descendents,” as if to many, but instead, as if to one, he said, “and to your offspring,” who is Christ.
~ The Promise was certainly made to many descendents of Abraham, since God used the figure of the stars in the sky and the sand on the shore. But Paul is saying that the word used for offspring can be taken in the singular sense, because the promise is primarily about Christ, (the one offspring who redeems all other offspring), and only secondarily about the physical and spiritual descendents of Abraham.
{3:17} Hoc autem dico, testamentum confirmatum a Deo: quæ post quadringentos et triginta annos facta est Lex, non irritum facit ad evacuandam promissionem.
{3:17} But I say this: the testament confirmed by God, which, after four hundred and thirty years became the Law, does not nullify, so as to make the promise empty.
{3:18} Nam si ex lege hereditas, iam non ex promissione. Abrahæ autem per repromissionem donavit Deus.
{3:18} For if the inheritance is of the law, then it is no longer of the promise. But God bestowed it to Abraham through the promise.
{3:19} Quid igitur lex? Propter transgressiones posita est donec veniret semen, cui promiserat, ordinata per Angelos in manu mediatoris.
{3:19} Why, then, was there a law? It was established because of transgressions, until the offspring would arrive, to whom he made the promise, ordained by Angels through the hand of a mediator.
{3:20} Mediator autem unius non est: Deus autem unus est.
{3:20} Now a mediator is not of one, yet God is one.
{3:21} Lex ergo adversus promissa Dei? Absit. Si enim data esset lex, quæ posset vivificare, vere ex lege esset iustitia.
{3:21} So then, was the law contrary to the promises of God? Let it not be so! For if a law had been given, which was able to give life, truly justice would be of the law.
{3:22} Sed conclusit Scriptura omnia sub peccato, ut promissio ex fide Iesu Christi daretur credentibus.
{3:22} But Scripture has enclosed everything under sin, so that the promise, by the faith of Jesus Christ, might be given to those who believe.
{3:23} Prius autem quam veniret fides, sub lege custodiebamur conclusi in eam fidem, quæ revelanda erat.
{3:23} But before the faith arrived, we were preserved by being enclosed under the law, unto that faith which was to be revealed.
{3:24} Itaque lex pædagogus noster fuit in Christo, ut ex fide iustificemur.
{3:24} And so the law was our guardian in Christ, in order that we might be justified by faith.
{3:25} At ubi venit fides, iam non sumus sub pædagogo.
{3:25} But now that faith has arrived, we are no longer under a guardian.
{3:26} Omnes enim filii Dei estis per fidem, quæ est in Christo Iesu.
{3:26} For you are all sons of God, through the faith which is in Christ Jesus.
{3:27} Quicumque enim in Christo baptizati estis, Christum induistis.
{3:27} For as many of you as have been baptized in Christ have become clothed with Christ.
{3:28} Non est Iudæus, neque Græcus: non est servus, neque liber: non est masculus, neque femina. Omnes enim vos unum estis in Christo Iesu.
{3:28} There is neither Jew nor Greek; there is neither servant nor free; there is neither male nor female. For you are all one in Christ Jesus.
{3:29} Si autem vos Christi: ergo semen Abrahæ estis, secundum promissionem heredes.
{3:29} And if you are Christ’s, then are you the offspring of Abraham, heirs according to the promise.
[Galatæ 4]
[Galatians 4]
{4:1} Dico autem: Quanto tempore heres parvulus est, nihil differt a servo, cum sit dominus omnium:
{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.
{4:2} sed sub tutoribus, et actoribus est usque ad præfinitum tempus a patre:
{4:2} For he is under tutors and caretakers, until the time which was predetermined by the father.
{4:3} ita et nos cum essemus parvuli, sub elementis mundi eramus servientes.
{4:3} So also we, when we were children, were subservient to the influences of the world.
{4:4} At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub lege,
{4:4} But when the fullness of time arrived, God sent his Son, formed from a woman, formed under the law,
~ Jesus fulfilled the Promise in two ways: through Mary, since his human nature is from her and she was a descendant of David, and through Joseph, who has Mary’s husband under the law, and he too was a descendant of David.
{4:5} ut eos, qui sub lege erant, redimeret, ut adoptionem filiorum reciperemus.
{4:5} so that he might redeem those who were under the law, in order that we might receive the adoption of sons.
{4:6} Quoniam autem estis filii, misit Deus Spiritum Filii sui in corda vestra clamantem: Abba, Pater.
{4:6} Therefore, because you are sons, God has sent the Spirit of his Son into your hearts, crying out: “Abba, Father.”
{4:7} Itaque iam non est servus, sed filius: Quod si filius: et heres per Deum.
{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.
{4:8} Sed tunc quidem ignorantes Deum, iis, qui natura non sunt dii, serviebatis.
{4:8} But then, certainly, while ignorant of God, you served those who, by nature, are not gods.
{4:9} Nunc autem cum cognoveritis Deum, immo cogniti sitis a Deo: quomodo convertimini iterum ad infirma, et egena elementa, quibus denuo servire vultis?
{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?
{4:10} Dies observatis, et menses, et tempora, et annos.
{4:10} You serve the days, and months, and times, and years.
{4:11} Timeo vos, ne forte sine causa laboraverim in vobis.
{4:11} I am afraid for you, lest perhaps I may have labored in vain among you.
{4:12} Estote sicut ego, quia et ego sicut vos: fratres obsecro vos. Nihil me læsistis.
{4:12} Brothers, I beg you. Be as I am. For I, too, am like you. You have not injured me at all.
{4:13} Scitis autem quia per infirmitatem carnis evangelizavi vobis iampridem: et tentationem vestram in carne mea
{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.
{4:14} non sprevistis, neque respuistis: sed sicut Angelum Dei excepistis me, sicut Christum Iesum.
{4:14} You did not despise or reject me. But instead, you accepted me like an Angel of God, even like Christ Jesus.
{4:15} Ubi est ergo beatitudo vestra? Testimonium enim perhibeo vobis, quia, si fieri posset, oculos vestros eruissetis, et dedissetis mihi.
{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.
{4:16} Ergo inimicus vobis factus sum, verum dicens vobis?
{4:16} So then, have I become your enemy by telling you the truth?
{4:17} Æmulantur vos non bene: sed excludere vos volunt, ut illos æmulemini.
{4:17} They are not imitating you well. And they are willing to exclude you, so that you might imitate them.
{4:18} Bonum autem æmulamini in bono semper: et non tantum cum præsens sum apud vos.
{4:18} But be imitators of what is good, always in a good way, and not only when I am present with you.
{4:19} Filioli mei, quos iterum parturio, donec formetur Christus in vobis.
{4:19} My little sons, I am giving birth to you again, until Christ is formed in you.
{4:20} Vellem autem esse apud vos modo, et mutare vocem meam: quoniam confundor in vobis.
{4:20} And I would willingly be present with you, even now. But I would alter my voice: for I am ashamed of you.
{4:21} Dicite mihi qui sub lege vultis esse: legem non legistis?
{4:21} Tell me, you who desire to be under the law, have you not read the law?
{4:22} Scriptum est enim: Quoniam Abraham duos filios habuit: unum de ancilla, et unum de libera.
{4:22} For it is written that Abraham had two sons: one by a servant woman, and one by a free woman.
{4:23} Sed qui de ancilla, secundum carnem natus est: qui autem de libera, per repromissionem:
{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.
{4:24} quæ sunt per allegoriam dicta. Hæc enim sunt duo testamenta. Unum quidem in monte Sina, in servitutem generans: quæ est 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.
{4:25} Sina enim mons est in Arabia, qui coniunctus est ei, quæ nunc est Ierusalem, et servit cum filiis suis.
{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.
{4:26} Illa autem, quæ sursum est Ierusalem, libera est, quæ est mater nostra.
{4:26} But that Jerusalem which is above is free; the same is our mother.
{4:27} Scriptum est enim: Lætare sterilis, quæ non paris: erumpe, et clama, quæ non parturis: quia multi filii desertæ, magis quam eius, quæ habet virum.
{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.”
{4:28} Nos autem fratres secundum Isaac promissionis filii sumus.
{4:28} Now we, brothers, like Isaac, are sons of the promise.
{4:29} Sed quomodo tunc is, qui secundum carnem natus fuerat, persequebatur eum, qui secundum spiritum: ita et nunc.
{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.
{4:30} Sed quid dicit Scriptura? Eiice ancillam, et filium eius: non enim heres erit filius ancillæ cum filio liberæ.
{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.”
{4:31} Itaque, fratres, non sumus ancillæ filii, sed liberæ: qua libertate Christus nos liberavit.
{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.
[Galatæ 5]
[Galatians 5]
{5:1} State, et nolite iterum iugo servitutis contineri.
{5:1} Stand firm, and do not be willing to be again held by the yoke of servitude.
{5:2} Ecce ego Paulus dico vobis: quoniam si circumcidamini, Christus vobis nihil proderit.
{5:2} Behold, I, Paul, say to you, that if you have been circumcised, Christ will be of no benefit to you.
{5:3} Testificor autem rursus omni homini circumcidenti se, quoniam debitor est universæ legis faciendæ.
{5:3} For I again testify, about every man circumcising himself, that he is obligated to act according to the entire law.
{5:4} Evacuati estis a Christo, qui in lege iustificamini: a gratia excidistis.
{5:4} You are being emptied of Christ, you who are being justified by the law. You have fallen from grace.
{5:5} Nos enim spiritu ex fide, spem iustitiæ expectamus.
{5:5} For in spirit, by faith, we await the hope of justice.
{5:6} Nam in Christo Iesu neque circumcisio aliquid valet, neque præputium: sed fides, quæ per charitatem operatur.
{5:6} For in Christ Jesus, neither circumcision nor uncircumcision prevails over anything, but only faith which works through charity.
{5:7} Currebatis bene: quis vos impedivit veritati non obedire?
{5:7} You have run well. So what has impeded you, that you would not obey the truth?
{5:8} Persuasio hæc non est ex eo, qui vocat vos.
{5:8} This kind of influence is not from him who is calling you.
{5:9} Modicum fermentum totam massam corrumpit.
{5:9} A little leaven corrupts the whole mass.
{5:10} Ego confido in vobis in Domino, quod nihil aliud sapietis: qui autem conturbat vos, portabit iudicium, quicumque est ille.
{5:10} I have confidence in you, in the Lord, that you will accept nothing of the kind. However, he who disturbs you shall bear the judgment, whomever he may be.
{5:11} Ego autem, fratres, si circumcisionem adhuc prædico: quid adhuc persecutionem patior? Ergo evacuatum est scandalum crucis.
{5:11} And as for me, brothers, if I still preach circumcision, why am I still suffering persecution? For then the scandal of the Cross would be made empty.
{5:12} Utinam et abscindantur qui vos conturbant.
{5:12} And I wish that those who disturb you would be torn away.
{5:13} Vos enim in libertatem vocati estis fratres: tantum ne libertatem in occasionem detis carnis, sed per charitatem Spiritus servite invicem.
{5:13} For you, brothers, have been called to liberty. Only you must not make liberty into an occasion for the flesh, but instead, serve one another through the charity of the Spirit.
{5:14} Omnis enim lex in uno sermone impletur: Diliges proximum tuum sicut teipsum.
{5:14} For the entire law is fulfilled by one word: “You shall love your neighbor as yourself.”
{5:15} Quod si invicem mordetis, et comeditis: videte ne ab invicem consumamini.
{5:15} But if you bite and devour one another, be careful that you are not consumed by one another!
{5:16} Dico autem: Spiritu ambulate, et desideria carnis non perficietis.
{5:16} So then, I say: Walk in the spirit, and you will not fulfill the desires of the flesh.
{5:17} Caro enim concupiscit adversus spiritum: spiritus autem adversus carnem: hæc enim sibi invicem adversantur: ut non quæcumque vultis, illa faciatis.
{5:17} For the flesh desires against the spirit, and the spirit against the flesh. And since these are against one another, you may not do whatever you want.
{5:18} Quod si Spiritu ducimini, non estis sub lege.
{5:18} But if you are led by the Spirit, you are not under the law.
{5:19} Manifesta sunt autem opera carnis: quæ sunt fornicatio, immunditia, impudicitia, luxuria,
{5:19} Now the works of the flesh are manifest; they are: fornication, lust, homosexuality, self-indulgence,
{5:20} idolorum servitus, veneficia, inimicitiæ, contentiones, æmulationes, iræ, rixæ, dissensiones, sectæ,
{5:20} the serving of idols, drug use, hostility, contentiousness, jealousy, wrath, quarrels, dissensions, divisions,
~ The word ‘veneficia’ refers to potions used in ancient times, either as poisons against enemies, or as drugs to induce pseudo-spiritual experiences, or as potions used in occult spells. The modern equivalent is illegal or immoral drugs of abuse, used to ‘get high’ or to experience pleasure, but which harm the body and soul like a poison, and which lead one away from God, like idolatry.
{5:21} invidiæ, homicidia, ebrietates, comessationes, et his similia, quæ prædico vobis, sicut prædixi: quoniam qui talia agunt, regnum Dei non consequentur.
{5:21} envy, murder, inebriation, carousing, and similar things. About these things, I continue to preach to you, as I have preached to you: that those who act in this way shall not obtain the kingdom of God.
{5:22} Fructus autem Spiritus est: charitas, gaudium, pax, patientia, benignitas, bonitas, longanimitas,
{5:22} But the fruit of the Spirit is charity, joy, peace, patience, kindness, goodness, forbearance,
{5:23} mansuetudo, fides, modestia, continentia, castitas. Adversus huiusmodi non est lex.
{5:23} meekness, faith, modesty, abstinence, chastity. There is no law against such things.
{5:24} Qui autem sunt Christi, carnem suam crucifixerunt cum vitiis, et concupiscentiis.
{5:24} For those who are Christ’s have crucified their flesh, along with its vices and desires.
{5:25} Si Spiritu vivimus, Spiritu et ambulemus.
{5:25} If we live by the Spirit, we should also walk by the Spirit.
{5:26} Non efficiamur inanis gloriæ cupidi, invicem provocantes, invicem invidentes.
{5:26} Let us not become desirous of empty glory, provoking one another, envying one another.
[Galatæ 6]
[Galatians 6]
{6:1} Fratres, et si præoccupatus fuerit homo in aliquo delicto, vos, qui spirituales estis, huiusmodi instruite in spiritu lenitatis, considerans te ipsum, ne et tu tenteris.
{6:1} And, brothers, if a man has been overtaken by any offense, you who are spiritual should instruct someone like this with a spirit of leniency, considering that you yourselves might also be tempted.
{6:2} Alter alterius onera portate, et sic adimplebitis legem Christi.
{6:2} Carry one another’s burdens, and so shall you fulfill the law of Christ.
{6:3} Nam si quis existimat se aliquid esse, cum nihil sit, ipse se seducit.
{6:3} For if anyone considers himself to be something, though he may be nothing, he deceives himself.
{6:4} Opus autem suum probet unusquisque, et sic in semetipso tantum gloriam habebit, et non in altero.
{6:4} So let each one prove his own work. And in this way, he shall have glory in himself only, and not in another.
{6:5} Unusquisque enim onus suum portabit.
{6:5} For each one shall carry his own burden.
{6:6} Communicet autem is, qui catechizatur Verbo, ei, qui se catechizat, in omnibus bonis.
{6:6} And let him who is being taught the Word discuss it with him who is teaching it to him, in every good way.
{6:7} Nolite errare: Deus non irridetur.
{6:7} Do not choose to wander astray. God is not to be ridiculed.
{6:8} Quæ enim seminaverit homo, hæc et metet. Quoniam qui seminat in carne sua, de carne et metet corruptionem: qui autem seminat in spiritu, de spiritu metet vitam æternam.
{6:8} For whatever a man will have sown, that also shall he reap. For whoever sows in his flesh, from the flesh he shall also reap corruption. But whoever sows in the Spirit, from the Spirit he shall reap eternal life.
{6:9} Bonum autem facientes, non deficiamus: tempore enim suo metemus non deficientes.
{6:9} And so, let us not be deficient in doing good. For in due time, we shall reap without fail.
{6:10} Ergo dum tempus habemus, operemur bonum ad omnes, maxime autem ad domesticos fidei.
{6:10} Therefore, while we have time, we should do good works toward everyone, and most of all toward those who are of the household of the faith.
{6:11} Videte qualibus litteris scripsi vobis mea manu.
{6:11} Consider what kind of letters I have written to you with my own hand.
{6:12} Quicumque enim volunt placere in carne, hi cogunt vos circumcidi, tantum ut crucis Christi persecutionem non patiantur.
{6:12} For as many of you as they desire to please in the flesh, they compel to be circumcised, but only so that they might not suffer the persecution of the cross of Christ.
{6:13} Neque enim qui circumciduntur, legem custodiunt: sed volunt vos circumcidi, ut in carne vestra glorientur.
{6:13} And yet, neither do they themselves, who are circumcised, keep the law. Instead, they want you to be circumcised, so that they may glory in your flesh.
{6:14} Mihi autem absit gloriari, nisi in cruce Domini nostri Iesu Christi: per quem mihi mundus crucifixus est, et ego mundo.
{6:14} But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world.
{6:15} In Christo enim Iesu neque circumcisio aliquid valet, neque præputium, sed nova creatura.
{6:15} For in Christ Jesus, neither circumcision nor uncircumcision prevails in any way, but instead there is a new creature.
{6:16} Et quicumque hanc regulam secuti fuerint, pax super illos, et misericordia, et super Israel Dei.
{6:16} And whoever follows this rule: may peace and mercy be upon them, and upon the Israel of God.
{6:17} De cetero nemo mihi molestus sit: ego enim stigmata Domini Iesu in corpore meo porto.
{6:17} Concerning other matters, let no one trouble me. For I carry the stigmata of the Lord Jesus in my body.
~ It is believed by many faithful Catholics, based on this verse from Sacred Scripture, that St. Paul had the miraculous stigmata, the wounds of Christ, just as many Saints subsequently had. Paul was perhaps the first to experience this blessing, this mystical participation in the Cross of Christ.
{6:18} Gratia Domini nostri Iesu Christi, cum spiritu vestro, fratres. Amen.
{6:18} May the grace of our Lord Jesus Christ be with your spirit, brothers. Amen.
The Sacred Bible: The Letter to the Galatians