Galatians 4
1 Then I say, that the heire as long as hee is a childe, differeth nothing from a seruant, though he be Lord of all,
Dico autem: quanto tempore hæres parvulus est, nihil differt a servo, cum sit dominus omnium:
2 But is vnder tutours and gouernours, vntil the time appointed of the Father.
sed sub tutoribus et actoribus est usque ad præfinitum tempus a patre:
3 Euen so, we when wee were children, were in bondage vnder the rudiments of the world.
ita et nos cum essemus parvuli, sub elementis mundi eramus servientes.
4 But when the fulnesse of time was come, God sent forth his Sonne made of a woman, and made vnder the Lawe,
At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub lege,
5 That hee might redeeme them which were vnder the Law, that we might receiue the adoption of the sonnes.
ut eos, qui sub lege erant, redimeret, ut adoptionem filiorum reciperemus.
6 And because ye are sonnes, God hath sent foorth the Spirit of his Sonne into your heartes, which crieth, Abba, Father.
Quoniam autem estis filii, misit Deus Spiritum Filii sui in corda vestra, clamantem: Abba, Pater.
7 Wherefore, thou art no more a seruant, but a sonne: now if thou be a sone, thou art also the heire of God through Christ.
Itaque jam non est servus, sed filius: quod si filius, et hæres per Deum.
8 But euen then, when ye knewe not God, yee did seruice vnto them, which by nature are not gods:
Sed tunc quidem ignorantes Deum, iis, qui natura non sunt dii, serviebatis.
9 But now seeing ye knowe God, yea, rather are knowen of God, howe turne ye againe vnto impotent and beggerly rudiments, whereunto as from the beginning ye wil be in bondage againe?
Nunc autem cum cognoveritis Deum, immo cogniti sitis a Deo: quomodo convertimini iterum ad infirma et egena elementa, quibus denuo servire vultis?
10 Ye obserue dayes, and moneths, and times and yeeres.
Dies observatis, et menses, et tempora, et annos.
11 I am in feare of you, lest I haue bestowed on you labour in vaine.
Timeo vos, ne forte sine causa laboraverim in vobis.
12 Be ye as I (for I am euen as you) brethren, I beseech you: ye haue not hurt me at all.
Estote sicut ego, quia et ego sicut vos: fratres, obsecro vos. Nihil me læsistis.
13 And ye know, how through infirmitie of the flesh, I preached ye Gospel vnto you at the first.
Scitis autem quia per infirmitatem carnis evangelizavi vobis jampridem: et tentationem vestram in carne mea
14 And the trial of me which was in my flesh, ye despised not, neither abhorred: but ye receiued me as an Angel of God, yea, as Christ Iesus.
non sprevistis, neque respuistis: sed sicut angelum Dei excepistis me, sicut Christum Jesum.
15 What was then your felicitie? for I beare you recorde, that if it had bene possible, ye would haue plucked out your owne eyes, and haue giuen them vnto me.
Ubi est ergo beatitudo vestra? testimonium enim perhibeo vobis, quia, si fieri posset, oculos vestros eruissetis, et dedissetis mihi.
16 Am I therefore become your enemie, because I tell you the trueth?
Ergo inimicus vobis factus sum, verum dicens vobis?
17 They are ielous ouer you amisse: yea, they woulde exclude you, that ye shoulde altogether loue them.
Æmulantur vos non bene: sed excludere vos volunt, ut illos æmulemini.
18 But it is a good thing to loue earnestly alwayes in a good thing, and not onely when I am present with you,
Bonum autem æmulamini in bono semper: et non tantum cum præsens sum apud vos.
19 My litle children, of whome I trauaile in birth againe, vntill Christ be formed in you.
Filioli mei, quos iterum parturio, donec formetur Christus in vobis:
20 And I would I were with you nowe, that I might change my voyce: for I am in doubt of you.
vellem autem esse apud vos modo, et mutare vocem meam: quoniam confundor in vobis.
21 Tell me, ye that will be vnder the Law, doe ye not heare the Lawe?
Dicite mihi qui sub lege vultis esse: legem non legistis?
22 For it is written, that Abraham had two sonnes, one by a seruant, and one by a free woman.
Scriptum est enim: Quoniam Abraham duos filios habuit: unum de ancilla, et unum de libera.
23 But he which was of the seruant, was borne after the flesh: and he which was of the free woman, was borne by promise.
Sed qui de ancilla, secundum carnem natus est: qui autem de libera, per repromissionem:
24 By the which things another thing is meant: for these mothers are the two testaments, the one which is Agar of mount Sina, which gendreth vnto bondage.
quæ sunt per allegoriam dicta. Hæc enim sunt duo testamenta. Unum quidem in monte Sina, in servitutem generans, quæ est Agar:
25 (For Agar or Sina is a mountaine in Arabia, and it answereth to Hierusalem which nowe is) and she is in bondage with her children.
Sina enim mons est in Arabia, qui conjunctus est ei quæ nunc est Jerusalem, et servit cum filiis suis.
26 But Hierusalem, which is aboue, is free: which is the mother of vs all.
Illa autem, quæ sursum est Jerusalem, libera est, quæ est mater nostra.
27 For it is written, Reioyce thou barren that bearest no children: breake forth, and cry, thou that trauailest not: for the desolate hath many moe children, then she which hath an husband.
Scriptum est enim: [Lætare, sterilis, quæ non paris; erumpe et clama, quæ non parturis: quia multi filii desertæ, magis quam ejus quæ habet virum.]
28 Therefore, brethren, wee are after the maner of Isaac, children of the promise.
Nos autem, fratres, secundum Isaac promissionis filii sumus.
29 But as then hee that was borne after the flesh, persecuted him that was borne after the Spirit, euen so it is nowe.
Sed quomodo tunc is, qui secundum carnem natus fuerat, persequebatur eum qui secundum spiritum: ita et nunc.
30 But what sayth the Scripture? Put out the seruant and her sonne: for the sonne of the seruant shall not be heire with the sonne of the free woman.
Sed quid dicit Scriptura? Ejice ancillam, et filium ejus: non enim hæres erit filius ancillæ cum filio liberæ.
31 Then brethren, we are not children of the seruant, but of the free woman.
Itaque, fratres, non sumus ancillæ filii, sed liberæ: qua libertate Christus nos liberavit.
