I plan on translating much of this section of 1 Corinthians 15 as I look into Paul and his views of the body and the resurrection.  Today I wanna translate 1 Corinthians 15:35-40.  Here are my efforts.

Greek Text:

ἀλλὰ ἐρεῖ τις"· πῶς ἐγείπονται οἱ νεκποί; ποίῳ δὲ σώματι ἔπχονται; ἄφρων, σὺ ὃ σπειπεις, οὐ ζῳοτοιειται ἐὰν μὴ ἀποθάνη· καὶ ὃ σπειρεις, οὐ το σῶμα τὸ γενησόμενον σπειρεις ἀλλὰ γυμνὸν κοκκον εἰ τύχοι οίτου ἤ τινος τῶν λοιπῶν· ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὸς ἠθελησεν, καὶ εκάστῳ τῶν σπεράτων ἴδιον σῶμα. 

Οὐ πᾶσα σὰρξ ἡ αυτὴ σὰρξ κτηνῶν,  ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. 

καὶ σῶματα ἐπουράνια, και σωματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν επουρανίων δοξα, ἑτέρα δὲ ἡ τῶν ἐπιγειων.

Literal Translation:

But some will say: “How [can] the dead be raised up? Of what sort of body will come?”  O Foolish ones!  What you sow, does not become alive unless it dies; and what you sow, it is not the body that it will become, you sow but a naked seed, might be wheat or some of the rest; but the God gives it a body as he wills, and [gives] to each of the seeds its own body.

Not all flesh [are] the same flesh, on the one hand, a kind for humans, on the other hand, a kind of flesh for domesticated animals and another for birds, and another for fish.

A body [can be] a heavenly one and also a body [can be] an earthly one; but on the one hand one of the two is the glory of heavenly, on the other hand, the other of the two is the glory of the earthly.

English Translation:

Some say: “How can the dead be raised up?  What type of form will they have?”  Fools!  What you sow does not become alive unless it dies; you sow a naked seed (such as wheat or something) which does not have the same form as it will later; but God gives it a form as he seems fit, each according to its kind.

Not all forms of flesh are the same.  There is one kind of flesh for humans, another for land animals, another for birds, and yet another for fish.

So too there are heavenly forms and earthly forms.  The heavenly bodies have heavenly honor and the earthly bodies have earthly honor.

Verse by Verse Translations: (With Commentary)

[35] ἀλλὰ   ἐρεῖ   τις"·   πῶς   ἐγείπονται   οἱ   νεκποί;   ποίῳ   δὲ   σώματι   ἔπχονται;

But some will say: “How [can] the dead be raised up? Of what sort of body will come?”

Here Paul is stating the objections to his teachings.  Some people in the Corinthian Assembly are worried about a zombie ressurection!  They see the rotting bodies and are freaked out by those bodies being brought to life!

[36] ἄφρων,   σὺ   ὃ   σπειπεις,   οὐ   ζῳοτοιειται   ἐὰν   μὴ   ἀποθάνη·

O Foolish ones!  What you sow, does not become alive unless it dies; …

Here Paul is comparing the resurection of the dead to a planted seed which suggests that the ressurected form will be much different than the current form.

[37] καὶ   ὃ   σπειρεις,   οὐ   το   σῶμα   τὸ   γενησόμενον   σπειρεις   ἀλλὰ   γυμνὸν   κοκκον   εἰ   τύχοι   οίτου   ἤ   τινος   τῶν   λοιπῶν·

…and what you sow, it is not the body that it will become, you sow but a naked seed, might be wheat or some of the rest; …

[38] ὁ   δὲ   θεὸς   δίδωσιν   αὐτῷ   σῶμα   καθὸς   ἠθελησεν,   καὶ   εκάστῳ   τῶν   σπεράτων   ἴδιον   σῶμα.

… but the God gives it a body as he wills, and [gives] to each of the seeds its own body.

[39] Οὐ   πᾶσα   σὰρξ   ἡ   αυτὴ   σὰρξ   κτηνῶν,  ἄλλη   δὲ   σὰρξ   πτηνῶν,   ἄλλη   δὲ   ἰχθύων.

Not all flesh [are] the same flesh, on the one hand, a kind for humans, on the other hand, a kind of flesh for domesticated animals and another for birds, and another for fish.

Here Paul switches from talking about form (soma) and begins to talk about a type of form, flesh (sarx).  He says that not all flesh is the same, but there are different types.  He mentions Humans, fish, birds, and domesticated animals.

[40] καὶ   σῶματα   ἐπουράνια,   και   σωματα   ἐπίγεια·   ἀλλὰ   ἑτέρα   μὲν   ἡ   τῶν   επουρανίων   δοξα,   ἑτέρα   δὲ   ἡ   τῶν   ἐπιγειων.

Bodies [can be] heavenly ones and also bodies [can be] earthly ones; but on the one hand one of the two is the glory of heavenly ones, on the other hand, the other of the two is the glory of the earthly ones.

Paul switches back to talking about another type of form (soma) – earthly and heavenly bodies.  These two types of bodies have two types of glory (doxa) assigned to them.  I have no idea what glory means here besides something like honor, stature, or place in the created order.  There are grades of glory here and Paul implies that heavenly bodies have more of it than earthly bodies.  What are the heavenly bodies?  Angels and God or stars and nebulae?  Who knows –it is not apparent yet in the text. 

1 Since Israel was an infant and I loved him and out of Egypt I recalled his children. 2 Just as I recalled them so they left me. They sacrificed to the Baalim and offered incense to the carved idols. 3 I bound the feet of Ephraim and took him upon my arm and they didn’t know that I had healed them. 4 In the destruction of people I strecthed them in the bonds of my love and I will be to them as a person who strikes his cheeks and I will watch over him closely and I will be capable with him. 5 Ephraim settled in Egypt and Assour himself was his king because he didn’t want to return. 6 The sword was weak in his cities and put to rest in his hand. They will eat the fruit of their schemes. 7 The people hang in his residence and God will be angered at his precious possessions and will not raise him up. 8 “Ephraim, what will I do you? Will I shield you? Will I do with you like I did with Adama and Seboim? My heart was changed and my sense of regret was disturbed. 9 I will not do according to the wrath of my anger. I will not leave Ephraim to be wiped away because I am deity and not a man, holy among you. I will not go into a city.” 10 I will go after the Lord; as the lion roars he will roar and even the children of the waters will stand still. 11 They will stand like a bird from Egypt and as a dove from the land of Assyria. I will make them stand in their homes, says the Lord.

διότι νήπιος Ισραηλ καὶ ἐγὼ ἠγάπησα αὐτὸν καὶ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ 2 καθὼς μετεκάλεσα αὐτούς οὕτως ἀπῴχοντο ἐκ προσώπου μου αὐτοὶ τοῖς Βααλιμ ἔθυον καὶ τοῖς γλυπτοῖς ἐθυμίων 3 καὶ ἐγὼ συνεπόδισα τὸν Εφραιμ ἀνέλαβον αὐτὸν ἐπὶ τὸν βραχίονά μου καὶ οὐκ ἔγνωσαν ὅτι ἴαμαι αὐτούς 4 ἐν διαφθορᾷ ἀνθρώπων ἐξέτεινα αὐτοὺς ἐν δεσμοῖς ἀγαπήσεώς μου καὶ ἔσομαι αὐτοῖς ὡς ῥαπίζων ἄνθρωπος ἐπὶ τὰς σιαγόνας αὐτοῦ καὶ ἐπιβλέψομαι πρὸς αὐτόν δυνήσομαι αὐτῷ 5 κατῴκησεν Εφραιμ ἐν Αἰγύπτῳ καὶ Ασσουρ αὐτὸς βασιλεὺς αὐτοῦ ὅτι οὐκ ἠθέλησεν ἐπιστρέψαι 6 καὶ ἠσθένησεν ῥομφαία ἐν ταῖς πόλεσιν αὐτοῦ καὶ κατέπαυσεν ἐν ταῖς χερσὶν αὐτοῦ καὶ φάγονται ἐκ τῶν διαβουλίων αὐτῶν 7 καὶ ὁ λαὸς αὐτοῦ ἐπικρεμάμενος ἐκ τῆς κατοικίας αὐτοῦ καὶ ὁ θεὸς ἐπὶ τὰ τίμια αὐτοῦ θυμωθήσεται καὶ οὐ μὴ ὑψώσῃ αὐτόν 8 τί σε διαθῶ Εφραιμ ὑπερασπιῶ σου Ισραηλ τί σε διαθῶ ὡς Αδαμα θήσομαί σε καὶ ὡς Σεβωιμ μετεστράφη ἡ καρδία μου ἐν τῷ αὐτῷ συνεταράχθη ἡ μεταμέλειά μου 9 οὐ μὴ ποιήσω κατὰ τὴν ὀργὴν τοῦ θυμοῦ μου οὐ μὴ ἐγκαταλίπω τοῦ ἐξαλειφθῆναι τὸν Εφραιμ διότι θεὸς ἐγώ εἰμι καὶ οὐκ ἄνθρωπος ἐν σοὶ ἅγιος καὶ οὐκ εἰσελεύσομαι εἰς πόλιν 10 ὀπίσω κυρίου πορεύσομαι ὡς λέων ἐρεύξεται ὅτι αὐτὸς ὠρύσεται καὶ ἐκστήσονται τέκνα ὑδάτων 11 καὶ ἐκστήσονται ὡς ὄρνεον ἐξ Αἰγύπτου καὶ ὡς περιστερὰ ἐκ γῆς Ἀσσυρίων καὶ ἀποκαταστήσω αὐτοὺς εἰς τοὺς οἴκους αὐτῶν λέγει κύριος

Here is my NT reading plan for 2009. This will really help my Greek.

HT: Between Two Worlds: Annual Greek Reading Program

I have a question about how to translate πίστις Χριστοῦ that I haven’t seen asked. Normally the question is relegated to subjective or objective genitive, and to be sure that is very important. But I have another question that I don’t see asked and I’m not certain it is because I haven’ read every single piece on this issue. My question is this, should the objective vs. subjective be dependent upon context or should the phrase have the same meaning in all contexts?

Let me explain a little bit. When I read a text like Philippians 3:9 I see πίστις Χριστοῦ reading as the subjective “faithfulness of Christ.” When I read Romans 3:22 I see it as the objective “faith in Christ.” I find in Philippians 3:9 this referring back to Philippians 2:6-8 and the faithful life Jesus lived and died. In Romans 3:22-23 Paul says δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας οὐ γάρ ἐστιν διαστολή πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ. Notice that Paul here is emphasizing universal guilt (cf. Romans 3:9-20) and the universally available remedy for that guilt, the righteousness of God. To translate πίστεως Ἰησοῦ Χριστοῦ as “faithfulness of Jesus Christ” disrupts the emphasis on faith as the way to the righteousness of God revealed in the death of Christ. It breaks up Paul’s thought. Have I misread one of these texts and this phrase of πίστις Χριστοῦ should be read the same in all contexts or am I getting it right and πίστις Χριστοῦ should be context defined?

In addition to learning Greek and Latin, I am also trying my hand at German.  Here is the introduction to H. J. W.Drijvers “Edessa und das jüdische Christentum” from Vigiliae Christianae 24, no. 1 (March 1970): p. 4-33:

Die Verbindung des Namens der Stadt Edessa mit einer bestimmten Stromung in der Geschichte des altesten Christentums zu einem fast programmatisch klingenden Titel birgt eine grosse Anzahl von Problemen in sich, die vor allem hinter dem Terminus ,, jüdisches Christentum " stecken.1 Edessa - Urhai im Syrischen - ist eine von den Seleukiden im Norden Mesopotamiens gegründete hellenistische Stadt, das ,,earliest center of Syriac-speaking Christianity",2 wie es auf einer neuerdings erschienenen Karte der ,,lands of the Bible today" heisst. Edessa war aber mehr als nur das ,,earliest center of Syriac-speaking Christianity".

Es war eine Stadt mit einer autochthonen semitischen Bevolkerung, die hauptsachlich arabischer Herkunft war; wo Juden und Griechen wohnten; wo die Parther einen grossen Einfluss ausiibten; wo das Judentum, der Paganismus und das Christentum nebeneinander lebten; wo man sich der Astrologie und der Philosophie widmete, so dass die Stadt das Athen des Orients genannt wurde. Sie lag an der Grenze des Einflussbereiches der Romer und Parther und hat diese Lage mit grosser Diplomatie, Schlauheit und Perfidie ausgenutzt, um so lange wie möglich ihre Unabhangigkeit zu behaupten. In diesem Komplex von Einfltissen und Ausstrahlungen ist, vermutlich schon ziemlich früh, auch das Evangelium Jesu von Nazareth verkündigt worden.

Die Annahme liegt nahe, dass die Formen dieser Verkiindigung einerseits durch das Ursprungsland, Palastina, bedingt sind, anderseits durch die religiose und kulturelle Lage in Edessa selbst, wo sie mit den religiosen Formen, die es dort schon gab, eine Symbiose einging. Es ist im allgemeinen zu bedauern, dass die Autoren, die sich mit der Geschichte des altesten Christentums in Edessa befasst haben, dieser komplexen synkretistischen Lage keine oder zu wenig Aufmerksamkeit gewidmet haben. Man bekommt vielmehr den Eindruck, dass sie ohne weiteres das Christentum oder das jüdische Christentum extrapolieren und in ,,Reinkultur" behandeln. Es ist um so frappanter, dies festzustellen, als die Methode der Religions- geschichtlichen Schule, die innerhalb der Religionswissenschaft nur noch wenige Anhanger hat, in dieser Weise - namentlich auf dem Gebiet der alten Kirchengeschichte - eine Nachblüte erlebt.

Here is my translation so far:

The connection of the name of the city of Edessa with a deterministic trend in the history of the oldest Christianity to an almost programmatic title salvages a great number of problems in itself for all the terms placed behind “Jewish-Christian.” Edessa – Urhai in Syriac – was founded as a Hellenistic city by the Seleucids in Northern Mesopotamia, the earliest center of “Syriac-speaking Christianity,” [which was] how it was called on a recently published map “The Lands of the Bible Today.”

But Syria was more than just the “earliest center of Syriac-speaking Christianity.” It was a city with a large indigenous Semitic population, which had a primarily Arabic origin; where Jews and Greeks lived; where the Parthians exerted great influence; where Judaism, Paganism and Christianity lived side-by-side; where people dedicated themselves to Astrology and Philosophy, so that the city was called the Athens of the Orient. They were located on the edge of the range of influence of [both] the Romans and the Parthians and had exploited this position with great diplomacy, shrewdness, for as long as possible to assert their independence. In this complex of influences and transferences the gospel of Jesus of Nazareth has been declared, presumably even quite early.

This acceptance is obvious [lit: “lies close”], that the forms of this announcement on the one hand is caused by the country of origin, Palestine, and on the other hand by the religious and cultural position in Edessa itself, where they came a symbiosis with the religious forms that were already there. In general it is regrettable that the authors who have dealt with the history of the oldest Christianity in Edessa have dedicated no or too little attention to this complex syncretical position. Rather, one gets the impression, that they off handedly extrapolate Christianity or Jewish-Christianity and treat [it] as “pure culture.” It is so much more remarkable, this assertion [ascertaining], as the method of the School of Religious History, which has only but a few supporters within Religious Studies [lit: the Science of Religion] –namely in the area of the old Church History – experiences a second flowering.

Some interesting constructions:

1. In diesem Komplex von Einfltissen und Ausstrahlungen ist … auch das Evangelium Jesu von Nazareth verkündigt worden.
(In this complex of influences and transferences the gospel of Jesus of Nazareth has been declared.)
Mood: Indicative, Voice: Active, Tense: Passive Present Perfect– ist … verkündigt worden → sein + past participle (infinitive: verkündigen = to declare) + worden = “has been announced”

2. …Autoren, die sich mit der Geschichte des altesten Christentums in Edessa befasst haben…
(…Authors, who have dealt with the history of the oldest Christianity in Edessa,…)

Mood: Indicative, Voice: Active, Tense: Present Perfect – befasst haben → haben + past participle (infinitive: befassen = to deal/occupy + sich/mit) = have dealt
befassen = inseparable prefix verb (be+fassen [to hold]) reflexive verb and always takes a dative – accompanied with sich, the reflexive third person pronoun and mit which tells the read what object the subject has deal/occupied itself with.

This is a relative clause, set off by the commas and the use of die as Autoren’s relative pronoun instead of its base use as a definite article. The relative clause describes the authors in further detail.

3. Religionswissenschaft
Compound noun: Science of Religion, or Religious Studies

Religions + wissenschaft

• Religions → of religion
• wissenschaft → science

Acts 2:23 reads
τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε

The NET translates it as “this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles.”

In this text there is a TSKS (article+substantive+καὶ+substantive) construction, τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει (”the predetermined plan and foreknowledge“), and falls under the area of the Granville Sharp (G#) Construction and rule (cf Dan Wallace in Beyond the Basics for an understanding of the the rule and construction) in one’s study of the article.

My question is: 1.) is this a true G# construction; 2.) what does this TSKS construction do? I do not intend to get too theological here but rather ask how are we to understand this gramatically and syntactically?

I think that this question is very important for its theological implications.

This is a program by text-critical scholar and Christian apologetic, Dr. James R. White, that he does two days a week (Tuesdays and Thrusdays). At the 54:36 mark in the program, a call comes in about the LXX and inerrancy. A question had been raised about inspiration and LXX. I think Dr. White’s comments might shed some light on the issue, I don’t know. Hope you enjoy his comments. I will say the “Christopher Hitchens” impersonation was classic and hilarious.

The Dividing Line 10-14-2008 Alpha and Omega Ministries (Just click the link at the bottom of the page to download or listen to the program)

One quick explanation about the debate about Aquila and the early Christians because I find it hilarious. In Greek, the accusative case is basically the direct object of the verb of the sentence, although the dative and genitive cases can take on the role as well. It is so common that Dan Wallace says that one should assume the accusative is the direct object unless the context suggests otherwise. In Hebrew that’s not the way it is done. However, there is a clue as to when a definite noun is the direct object. When a Hebrew noun is attached to אֵ֥ת (et) as in Genesis 1:1 found here it is indicating that noun is the definite direct object (DDO). That is to say the definite noun, as indicated by the article, attached to this particle is the direct object of the verb. But this particle is also a preposition that means “with.” Only context will tell which it is. In the debates between the Jews and Christians, Rabbi Akiba changed the translation to a more “faithful” rendering of the Hebrew. Aquila followed Akiba when he recorded his translation. Thus instead of this particle being a DDO, it became a preposition. Thus the Greek instead of reading ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν it becomes something like ἐν ἀρχῇ ἐποίησεν ὁ θεὸς σύν τῷ οὐρανῷ καὶ σύν τῇ γῇ

Greek Text
1 ἐρωτῶμεν δὲ ὑμᾶς ἀδελφοί ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡμῶν ἐπισυναγωγῆς ἐπ’ αὐτόν 2 εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε δι’ ἐπιστολῆς ὡς δι’ ἡμῶν ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου 3 μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας ὁ υἱὸς τῆς ἀπωλείας 4 ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ θεοῦ καθίσαι ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός 5 οὐ μνημονεύετε ὅτι ἔτι ὢν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν 6 καὶ νῦν τὸ κατέχον οἴδατε εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷ 7 τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται 8 καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος ὃν ὁ κύριος Ἰησοῦς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ 9 οὗ ἐστιν ἡ παρουσία κατ’ ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους 10 καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις ἀνθ’ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς 11 καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει 12 ἵνα κριθῶσιν πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικίᾳ

My Translation
1 Brothers, concerning the coming of our Lord Jesus Christ and our being gathered together up to him, we ask you 2 to not be quickly shaken from your mind and not be disturbed through a spirit or message or letter like it is from us because the Day of the Lord has come. 3 Don’t let anyone deceive you in any way, unless the apostasy came already and the man of lawlessness, the son of destruction, was revealed. 4 [He is] the one who opposes and exalts himself over everything said to be god or worshiped. For this reason he sits in the temple of God and proclaims himself to be God. 5 [Do] you not remember when I was with you this was spoken to you? 6 And so you know his restrainer, [he is] to be revealed in his own time. 7 For the mystery of lawlessness is already working, only the restraining one [does so] now until out of your midst he might become. 8 And then the lawless one will be revealed, whom the Lord destroys by the breath of his mouth and will abolish by the appearing of his return. 9 [His] coming is in accordance with Satan’s work with all kinds of power and miracles and false wonders 10 and with all kinds of evil deceptions for those who are perishing, because love for the truth was not in them to be saved. 11 So because of this God sends to them a deluding influence that they will believe the deception 12 so that they will be condemned, everyone who did not believe the truth but delighted in wickedness. Read the rest of this entry »

Why it is important to understand translation theory and the original languages can be seen in this video. Accuracy is important. The NIV is more accurate because it uses English that is still spoken by the target audience, the KJV doesn’t. Not a knock on the KJV but this guy really doesn’t get it.

Greek
1 ὦ ἀνόητοι Γαλάται τίς ὑμᾶς ἐβάσκανεν οἷς κατ’ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος 2 τοῦτο μόνον θέλω μαθεῖν ἀφ’ ὑμῶν ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως 3 οὕτως ἀνόητοί ἐστε ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε 4 τοσαῦτα ἐπάθετε εἰκῇ εἴ γε καὶ εἰκῇ 5 ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως 6 καθὼς Ἀβραὰμ ἐπίστευσεν τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην 7 γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως οὗτοι υἱοί εἰσιν Ἀβραάμ 8 προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς προευηγγελίσατο τῷ Ἀβραὰμ ὅτι ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη 9 ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ
10 ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν γέγραπται γὰρ ὅτι ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά 11 ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται 12 ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως ἀλλ’ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς 13 Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα ὅτι γέγραπται ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου 14 ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Χριστῷ Ἰησοῦ ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως

Translation
1 Oh foolish Galatians! Who has bewitched you that before your eyes Jesus Christ was put forward [as having been] crucified? 2 I only want to learn this from you, [did] you receive the Spirit by keeping the law or by believing what you heard? 3 Are you [all] fools in this way: [although you] began by the Spirit now by your own effort are you [trying to] complete yourselves? 4 [Have] you suffered so much in vain — if indeed [it was] in vain? 5 [Does] the one who gives to you the Spirit and works powerful miracles among you [do so] because of keeping the law or believing what was heard? 6 Just as Abraham “trusted God and that was credited to him for righteousness.” 7 Therefore you must know that those who believe are sons of Abraham. 8 And the Scriptures saw beforehand that by faith he declares the nations righteous God preached the good news to Abraham, “In you all the nations will be blessed.” 9 For this reason those of faith are receiving the blessing alongside Abraham’s faith.
10 For as many are law keepers are under a curse for it has been written, “Cursed are all who do not abide in all that has been written in the book of the law to do them.” 11 And that by the law no one is being just in the presence of God [is] evident because, “the righteous person will live by faith.” 12 But the law is not of faith, rather, “the one who does them will live by them.” 13 [But] Christ set me from from the curse of the law, [he] became the curse on our behalf (because it has been written, “Everyone who hangs on a tree is cursed”) 14 in order that among the nations the blessing of Abraham might become in Christ Jesus in order that the promise of the Spirit might come through this faith. Read the rest of this entry »