Kaletia 4
1 Ko eni, ʻoku ou pehē, Ko e foha hoko ʻi heʻene kei tamasiʻi, neongo ʻoku ʻeiki ia ki he meʻa kotoa pē, ʻoku ʻikai siʻi fai kehekehe ia mo e tamaioʻeiki;
My point is this – as long as the heir is under age, there is no difference between him and a slave, though he is master of the whole estate.
2 Ka ʻoku moʻulaloa ia ki he kau takiaki mo e kau tauhi, kaeʻoua ke hokosia ʻae kuonga kuo kotofa ʻe he tamai.
He is subject to the control of guardians and stewards, during the period for which his father has power to appoint them.
3 ʻOku pehē pe ʻakitautolu, naʻa tau kei siʻi, pea tau nofo tokilalo ki he ngaahi ʻuluaki meʻa ʻoe māmani:
And so is it with us; when we were under age, as it were, we were slaves to the puerile teaching of this world;
4 Ka ʻi he hokosia mai hono kakato ʻoe kuonga, naʻe tuku atu ai ʻe he ʻOtua hono ʻAlo, ke fanauʻi ʻe he fefine, pea fanauʻi ia ʻo moʻulaloa ʻi he fono,
but, when the full time came, God sent his Son – born a woman’s child, born subject to Law –
5 Ke huhuʻi ʻakinautolu naʻe moʻulaloa ki he fono, koeʻuhi ke tau maʻu ai ʻae ohi ʻoe ngaahi foha.
to ransom those who were subject to Law, so that we might take our position as sons.
6 Pea koeʻuhi ko e ngaahi foha ʻakimoutolu, kuo fekau atu ai ʻe he ʻOtua ʻae Laumālie ʻo hono ʻAlo ki homou loto, ʻoku tangi, “ʻAapa, Tamai.”
And it is because you are sons that God sent into our hearts the Spirit of his Son, with the cry – ‘Abba, our Father.’
7 Ko ia ʻoku ʻikai ai te ke kei tamaioʻeiki, ka ko e foha; pea kapau ko e foha, ko e foha hoko ʻoe ʻOtua ʻia Kalaisi.
You, therefore, are no longer a slave, but a son; and, if a son, then an heir also, by God’s appointment.
8 Ka ʻi he kuonga ko ia naʻe ʻikai te mou ʻiloʻi ʻae ʻOtua, naʻa mou tauhi ʻakinautolu ʻaia ʻoku ʻikai siʻi ko e ʻotua moʻoni.
Yet formerly, in your ignorance of God, you became slaves to ‘gods’ which were no gods.
9 Ka ko eni, hili hoʻomou ʻilo ʻae ʻOtua, pe ko e ʻilo ʻakimoutolu ʻe he ʻOtua, ʻoku fēfē hoʻomou toe tafoki ki he ngaahi ʻuluaki meʻa vaivai mo masiva, ʻaia ʻoku mou holi ke mou toe pōpula ki ai?
But now that you have found God – or, rather, have been found by him – how is it that you are turning back to that poor and feeble puerile teaching, to which yet once again you are wanting to become slaves?
10 ʻOku mou tauhi ʻae ngaahi ʻaho, mo e ngaahi māhina, mo e ngaahi faʻahitaʻu, mo e ngaahi taʻu.
You are scrupulous in keeping days and months and seasons and years!
11 ʻOku ou manavahē kiate kimoutolu, telia naʻa kuo taʻeʻaonga ʻeku ngāue kiate kimoutolu.
You make me fear that the labor which I have spent on you may have been wasted.
12 E kāinga, ʻoku ou fakakolekole kiate kimoutolu, ke mou hangē ko au; he ʻoku ou hangē ko kimoutolu: ʻoku ʻikai siʻi te mou fai ha kovi kiate au.
I entreat you, friends, to become like me, as I became like you. You have never done me any wrong.
13 ʻOku mou ʻilo, naʻaku malangaʻaki ʻae ongoongolelei kiate kimoutolu ʻi muʻa ʻi he sino vaivai.
You remember that it was owing to bodily infirmity that on the first occasion I told you the good news.
14 Pea ko hoku ʻahiʻahi, ʻaia naʻe ʻi hoku sino, naʻe ʻikai te mou fehiʻa pe siʻaki ai au; ka naʻa mou maʻu au ʻo hangē ko e ʻāngelo ʻae ʻOtua, pea hangē ko Kalaisi Sisu.
And as for what must have tried you in my condition, it did not inspire you with scorn or disgust, but you welcomed me as if I had been an angel of God – or Christ Jesus himself!
15 Pea kofaʻā ai ʻae monūʻia naʻa mou lea ki ai? He ʻoku ou fakamoʻoni kiate kimoutolu, ka ne faʻa fai, pehē, ne mou toʻo mai homou mata, ke foaki kiate au.
What has become then, of your blessings? For I can bear witness that, had it been possible, you would have torn out your eyes and given them to me!
16 Pea kuo u hoko au ko homou fili koā, ko e meʻa ʻi heʻeku tala ʻae moʻoni kiate kimoutolu?
Am I to think, then, that I have become your enemy by telling you the truth?
17 ʻOku nau ʻofa feinga kiate kimoutolu, ka ʻoku ʻikai lelei; ʻio, ko honau loto ke fakamavae ʻakimoutolu, ka mou ʻofa feinga pe kiate kinautolu.
Certain people are seeking your favor, but with no honorable object. No, indeed, they want to isolate you, so that you will have to seek their favor.
18 Ka ʻoku lelei ke fai feinga maʻuaipē ʻi he meʻa lelei, kaeʻoua naʻa ngata ʻi heʻeku ʻiate kimoutolu.
It is always honorable to have your favor sought in an honorable cause, and not only when I am with you, my dear children –
19 A ʻeku fānau siʻi, ʻaia ʻoku ou toe langā ai kaeʻoua ke tupu ʻa Kalaisi ʻiate kimoutolu,
you for whom I am again enduring a mother’s pains, until a likeness to Christ will have been formed in you.
20 ʻAmusiaange eni kuo u ʻiate kimoutolu, pea ke u liliu hoku leʻo; he ʻoku ou puputuʻu telia ʻakimoutolu.
But I could wish to be with you now and speak in a different tone, for I am perplexed about you.
21 Tala mai kiate au, ʻakimoutolu ʻoku holi ke mou moʻulaloa ki he fono, ʻikai ʻoku mou fanongo ki he fono?
Tell me, you who want to be still subject to Law – Why don’t you listen to the Law?
22 He kuo tohi, naʻe toko ua ʻae foha ʻo ʻEpalahame, ko e tokotaha ʻi he fefine pōpula, pea ko e tokotaha ʻi he fefine tauʻatāina.
Scripture says that Abraham had two sons, one the child of the slave-woman and the other the child of the free woman.
23 Ka ko ia naʻe ʻoe fefine pōpula, naʻe tupu ia fakatangata pe; ka ko ia ʻoe fefine tauʻatāina, naʻe ʻi he talaʻofa ia.
But the child of the slave-woman was born in the course of nature, while the child of the free woman was born in fulfillment of a promise.
24 Ko e fakatātā ʻae ongo meʻa ko ia: he ko e fuakava eni ʻe ua; ko e taha mei he moʻunga ko Sainai, ʻaia ʻoku fānau ki he pōpula, ko Ekaa ia.
This story may be taken as an allegory. The women stand for two covenants. One covenant, given from Mount Sinai, produces a race of slaves and is represented by Hagar.
25 He ko e Ekaa ni, ko e moʻunga ko Sainai ia ʻi ʻAlepea, pea ʻoku hangē ko Selūsalema ʻaia ʻoku ai ni, pea ʻoku pōpula ia mo ʻene fānau.
Hagar stands for Mount Sinai in Arabia, and represents the Jerusalem of today, for she and her children are in slavery.
26 Ka ko Selūsalema ʻoku ʻi ʻolunga, ʻoku tauʻatāina ia, ʻaia ko e faʻē ʻatautolu kotoa pē.
But the Jerusalem above is free, and she it is who is our mother.
27 He kuo tohi, “Fiefia, ʻa koe ko e paʻa, naʻe ʻikai ke fānau; ke hiki ho leʻo ʻo kalanga, ʻa koe naʻe ʻikai ke langā he ʻoku tokolahi ʻaupito ʻae fānau ʻo ia naʻe siʻaki ʻiate ia ʻoku ai hono husepāniti.”
For scripture says – ‘Rejoice, you barren one, who have never given birth, break into shouts, you who are never in labor, for many are the children of her who is desolate – yes, more than of her who has a husband.’
28 Pea ko eni, ʻe kāinga, ko e fānau ʻae talaʻofa ʻakitautolu, ʻo hangē ko ʻAisake.
As for ourselves, friends, we, like Isaac, are children born in fulfillment of a promise.
29 Kae hangē ko ʻena, ko ia naʻe tupu fakatangata pe, naʻa ne fakatanga ʻaia naʻe ʻoe Laumālie, pea ʻoku kei pehē ni.
Yet at that time the child born in the course of nature persecuted the child born by the power of the Spirit; and it is the same now.
30 Ka ko e hā ʻae lea ʻoe tohi? “Kapusi kituʻa ʻae fefine pōpula mo ʻene tama: koeʻuhi ʻe ʻikai hoko fakataha ʻae tama ʻae fefine pōpula mo e tama ʻae fefine ʻoku tauʻatāina.”
But what does the passage of scripture say? ‘Send away the slave-woman and her son; for the slave’s son will not be coheir with the son of the free woman.’
31 Ko ia, ʻe kāinga, ʻoku ʻikai ko e fānau ʻakitautolu ʻae fefine pōpula, ka ko e tauʻatāina.
And so, friends, we are not children of a slave, but of her who is free.
