Eusebius of Emesa's commentary on Galatians
Source is from https://archive.org/details/MN41481ucmf_2
Thank you to Karl Staab.
Galatians 1:1
(Codex Paris. Coisl. 204, f. 2v; Codex Athous Pantokrat. 28, f. 125r)
Original Greek
English Translation
Πατέρα νῦν καλεῖ τὸν θεόν, ἐπειδὴ βούλεται τὴν ἐκκλησίαν εἰς υἱοθεσίαν ἐληλυθυῖαν ἐλευθέραν εἶναι τῆς τοῦ νόμου δουλείας.
He now calls God "Father," because he wishes the church, having arrived at adoption, to be free from the slavery of the law.
Galatians 1:1–2
(Codex Paris. Coisl. 204, f. 3v; Codex Athous Pantokrat. 28, f. 125r)
Original Greek
English Translation
Εἰ γὰρ ἤρκει ὁ νόμος καὶ τὰ νόμιμα εἰς σωτηρίαν, οὐκ ἦν χρεία τοῦ σταυροῦ καὶ τοῦ ἐλθεῖν τὸν Χριστὸν ἐπὶ τὸν σταυρόν.Οὐκ εἶπεν ⟨καὶ οἱ σὺν ἐμοὶ ἀδελφοί⟩, ἀλλὰ πάντες, τῷ πάντες παριστῶν ὡς ἓν ἦν τὸ πλῆθος.
For if the law and legal customs were sufficient for salvation, there was no need for the cross or for Christ coming to the cross.He did not say "[and the brothers with me]," but "all," showing by "all" that the congregation was united as one.
Galatians 1:4
(Codex Paris. Coisl. 204, f. 5v; Codex Athous Pantokrat. 28, f. 125r–v)
Original Greek
English Translation
Τὸν ἐνεστῶτα αἰῶνα πονηρὸν εἰπὼν ἔδειξεν ὅτι τὸ κακὸν οὐκ ἀγέννητον ἀλλὰ πρόσκαιρον, καὶ ἐν ἀνθρώποις πρὸς οὓς ἔγραφεν, εἰ περὶ ἀνθρώπων τῶν πεισάντων αὐτοὺς ἀκαίρως κεχρῆσθαι τῷ νόμῳ.Τὸ δὲ ἐξέληται εἴρηκεν, ἵνα παραστήσῃ ὅτι οὐκ ἦν ἄλλως τινὶ εὐχερὲς οὔτε νόμῳ οὔτε προφήταις. τὸ γὰρ ἐξέληται μικροῦ βίαν σημαίνει, ἀλλ᾽ οὐ βίαν, δύναμιν δὲ τοῦ ῥυσαμένου· οὐ γὰρ εἶπεν τοῦ ἁρπάσαντος ἀλλὰ τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς. αὕτη ἡ λέξις τὸ δυσκατόρθωτον παντὶ ἄλλῳ παρέστησεν. κέκληται δὲ πατὴρ ἡμῶν ὁ θεός, ἵνα τῆς υἱοθεσίας φανερουμένης ἐκβληθῇ διὰ νόμου ἀνάγκη.
By calling the present age "evil," he showed that evil is not unbegotten, but temporal, and that it exists among the men to whom he was writing, if indeed it refers to the people who persuaded them to make untimely use of the law.He said "might deliver" in order to show that this was not easy for anyone else, neither through the law nor through the prophets. For "might deliver" almost implies force, yet not violent force, but rather the power of the deliverer. For he did not say "who snatched," but "who gave himself for our sins, that he might deliver us." This expression demonstrated what was impossible for any other to accomplish. And God is called "our Father" so that, as our adoption is revealed, the compulsion imposed by the law might be cast out.
Galatians 1:10
(Codex Athous Pantokrat. 28, f. 126r; Codex Paris. Coisl. 204, f. 7v)
Original Greek
English Translation
Πρὸς ἐκείνην ἀπομάχεται τὴν ὑπόνοιαν τὴν φάσκουσαν ὅτι παρ᾽ ὑμῖν ἄλλα εἶπεν, ἐν δὲ Ἰουδαίᾳ ἄλλως ἔζη, καί φησιν· πῶς δύναμαι ἄλλος εἶναι ἔξωθεν, ἄλλος δὲ ἔσωθεν θεοῦ ὄντος ἐφόρου; τί δὲ προβαλλόμενος ἀξιώματα ἀνθρώπινα οἷς ἐγὼ οὔτε μάχομαι οὔτε διαφωνῶ;
He contends against the suspicion alleging that he said one thing among you, but lived differently in Judea, and he says: How can I be one person on the outside and another on the inside when God is my overseer? Why should I put forward human dignities, with which I neither contend nor disagree?
Galatians 1:11–14
(Codex Paris. Coisl. 204, ff. 9v–10r; Codex Athous Pantokrat. 28, f. 126r–v)
Original Greek
English Translation
Ἐν ἀρχῇ μὴ καλέσας εὐαγγέλιον αὐτοῦ, ἐνταῦθα ἐπιφέρει τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ᾽ ἐμοῦ, ἐπειδὴ ἀμφίβολον ἐγίνετο ποῖόν ἐστι τὸ τοῦ καλέσαντος εὐαγγέλιον, οὐχὶ τοῖς πράγμασιν ἀλλὰ ταῖς συκοφαντίαις ὅτι οὐκ ἔστι κατ᾽ ἄνθρωπον, ὥς φασιν, ὅτι παρὰ Πέτρου παρέλαβον. πῶς οὐκ ἔστιν κατ᾽ ἄνθρωπον; οὐδὲ γὰρ ἐγὼ παρέλαβον αὐτὸ οὐδὲ ἐδιδάχθην. χρήσιμον τὸ παρέλαβον καὶ καλὸν τὸ ἐδιδάχθην· ταῦτα γὰρ τοῖς ἀνθρώποις συνῆπτον. ἡ γὰρ χάρις ἀθρόως λαμπρύνει, οἱ δὲ ἄνθρωποι ἠρέμα παραδιδόασι καὶ διδάσκουσιν. ἀναγκαία δὲ καὶ ἡ τῶν ἀδελφῶν προσηγορία· ἐπειδὴ γὰρ ἐπιβουλεύειν ὑπωπτεύετο ἄλλα μὲν εἰπών, ἄλλα δὲ ἔχων, διὰ τῆς προσηγορίας τῶν ἀδελφῶν ἐξωθεῖται τὴν ὑπόνοιαν.Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ. καὶ οὐκ εἶπεν ἐν τῷ νόμῳ. τίς οὖν ἡ ἀναστροφή; ὅτι καθ᾽ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ. ἐπειδὴ γὰρ πρὸς τὰ νόμιμα μέλλει λέγειν, ἐδόκει δὲ ὁ νόμος εἶναι θεοῦ, περὶ Χριστοῦ δὲ ἄλλα ὑπενοεῖτο, οὐκ εἶπεν καθ᾽ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ Χριστοῦ ἀλλὰ τὴν ἐκκλησίαν τοῦ θεοῦ.Καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. πάλιν Ἰουδαϊσμῷ· οὐ γὰρ βούλεται ὑπομνῆσαι τοῦ νόμου, ἵνα μὴ σκληρὸν ᾖ τὸ λεγόμενον. ὑπὲρ πολλοὺς συνηλικιώτας· πολλοὺς καὶ οὐ πάντας διὰ τὸ σύμμετρον, συνηλικιώτας δὲ διὰ τὸ μὴ κατὰ τῶν πρεσβυτέρων δοκεῖν ἐπαίρεσθαι. ἐν τῷ γένει μου δέ, ἵνα παραστήσῃ ὅτι ἐκεῖθεν μὲν αὐτῷ ἡ ῥίζα, ἐντεῦθεν δὲ ὁ καρπός. περισσοτέρως ζηλωτὴς ὑπάρχων, ἵνα διὰ τῆς ὑπερβολῆς ὅσον ἀντέκειτο τῇ ἐκκλησίᾳ παραστήσῃ. πατρικῶν δὲ παραδόσεων εἶπεν καὶ οὐ νομίμων· τὰ γὰρ παρὰ Φαρισαίων προστεθέντα λέγει, καὶ ἐν τούτοις ἑαυτὸν ζηλωτὴν ὑπάρχειν.
Not having called it his gospel at the beginning, here he adds, "the gospel preached by me," because questions had arisen about the gospel of the one who called them, not from the facts themselves, but from slanders claiming it was of human origin, as they claimed: "I received it from Peter." How is it not according to man? "For neither did I receive it, nor was I taught it." The phrase "I received" is useful, and "I was taught" is fitting, because these apply to human instruction. Grace enlightens all at once, whereas human beings pass on knowledge and teach gradually. Necessary also is the address "brothers"; for since he was suspected of plotting, having said one thing while thinking another, he dispels the suspicion through the address "brothers.""For you have heard of my former life in Judaism." And he did not say "in the law." What then was this life? "That beyond measure I persecuted the church of God." For since he was about to speak against legal observances, and the law was regarded as being from God while other opinions were held about Christ, he did not say "beyond measure I persecuted the church of Christ," but "the church of God.""And I advanced in Judaism beyond many contemporaries in my nation, being far more zealous for the traditions of my fathers." Again he says "Judaism"; for he does not wish to bring up the law, lest his words sound harsh. "Beyond many contemporaries": he says "many" and not "all" out of modesty, and "contemporaries" so as not to seem arrogant toward his elders. "In my nation," in order to show that while his root was from there, his fruit was from here. "Being far more zealous," in order to show through strong language how fiercely he had opposed the church. And he said "of my ancestral traditions" and not "of the laws"; for he refers to the things added by the Pharisees, indicating that he was zealous in those.
Galatians 2:2
(Codex Paris. Coisl. 204, f. 13v; Codex Athous Pantokrat. 28, f. 128r)
Original Greek
English Translation
Καλῶς τὸ ἔδραμον, προείληπτο γὰρ τὸ κήρυγμα· τρέχω δέ, ἐπειδὴ ἐνειστήκει.
He aptly says "I had run," for the preaching had already taken place; and "I run," because it was currently in progress.
Galatians 2:9
(Codex Paris. Coisl. 204, f. 15v; Codex Athous Pantokrat. 28, f. 129r)
Original Greek
English Translation
Καὶ αἱ δεξιαὶ τὴν ὁμόνοιαν δηλοῦσιν. προτέτακται δέ, φησίν, Ἰάκωβος διὰ τὸ τοῦ τόπου κύριον εἶναι. διὰ τί δὲ ποτὲ μὲν Κηφᾶς, ποτὲ δὲ Πέτρος; οἱ ἐλθόντες εἰς τὴν Γαλατίαν καὶ ταράξαντες Ἰουδαῖοι ἦσαν· Πέτρος οὖν ὁ κατ᾽ ἐκείνους Κηφᾶς ὀνομαζόμενος, ἵνα [οὖν] δι᾽ οὗ ἤκουσαν, διὰ τούτου καὶ καλέσῃ, εἴρηται.
And the right hands show their mutual agreement. James is mentioned first, he says, because he was head of that local church. But why does he call him Cephas at one time and Peter at another? Those who had come to Galatia and stirred up trouble were Jews; so Peter, who was called Cephas among them, is addressed by that name so that Paul might refer to him by the name through which they knew him.
Galatians 2:18
(Codex Paris. Coisl. 204, f. 19r; Codex Athous Pantokrat. 28, f. 130v)
Original Greek
English Translation
Ἡ ἐκκλησία νόμον οὐ τηροῦσα, νόμον οὐ παραβαίνει, ἀλλὰ νόμον ὑπερβαίνει. ὁ λέγων ὅτι πεπλήρωται ὁ νόμος καὶ πέπαυται, κἂν μὴ τηρῇ νόμον, οὐ παρανομεῖ· ὁ δὲ ποτὲ μὲν ἐσθίων τὰ ἀπηγορευμένα ὑπὸ τοῦ νόμου, πάλιν δὲ μὴ ἐσθίων, τῷ μὴ ἐσθίειν μηνύει ὅτι ἰσχύει ὁ νόμος καὶ μένει εἰς ὃν ἀνατρέχει. οὐκοῦν ἐπειδὴ μένει ὁ νόμος, αὐτὸς δὲ παρὰ τὰ νόμιμα ἔφαγες, καλῶς ἀκούεις ταῦτα.
The church, in not observing the law, does not transgress the law, but transcends the law. One who says that the law has been fulfilled and has ceased, even if he does not keep the law, does not act unlawfully. But he who at one time eats what was forbidden by the law, and at another time abstains, indicates by not eating that the law is still in force and remains standing, since he retreats back to it. Therefore, since the law remains and you yourself ate contrary to its statutes, you are deservedly rebuked.
Galatians 2:20
(Codex Paris. Coisl. 204, f. 20v; Codex Athous Pantokrat. 28, f. 130v)
Original Greek
English Translation
Ζῇ ἐν ἐμοὶ ὁ Χριστός, ὁ μὴ ὑποκείμενος νόμῳ, ὑπὲρ νόμον ὢν ὡς υἱός· ἐγὼ δὲ διὰ τὸν ζῶντα ἐν ἐμοί, ὥσπερ οἱ δεχόμενοι τὰς αὐγὰς τὰς ἡλιακὰς φωτεινοὶ καὶ διειδεῖς, υἱός.
"Christ lives in me," who is not subject to the law, being above the law as Son; and through the One living in me, I too am a son, just as those who receive the rays of the sun become radiant and clear.
Galatians 2:21
(Codex Paris. Coisl. 204, f. 21r; Codex Athous Pantokrat. 28, f. 130v)
Original Greek
English Translation
Οὐ λέγω ὅτι καὶ μετὰ τὸ πάθος τοῦ Χριστοῦ χρεία νομίμων· τοῦτο γάρ ἐστιν εἰπεῖν ὅτι ἡ χάρις οὐδὲν ἰσχύει, ὅτι οὐδὲν συμβάλλεται τὸ πάθος.
I do not say that even after the passion of Christ there is still need for legal rites; for that would be to say that grace has no power, and that the passion accomplished nothing.
Galatians 3:17
(Codex Paris. Coisl. 204, f. 26r; Codex Athous Pantokrat. 28, f. 133r)
Original Greek
English Translation
Μετὰ τετρακόσια καὶ τριάκοντα ἔτη γέγονεν ὁ νόμος, οὐχὶ τῆς ἐξόδου τῆς ἀπ᾽ Αἰγύπτου ἀλλὰ τῆς κατ᾽ ἀρχῆς ταύτης τῆς ἐπαγγελίας· ὥστε οἱ δοκοῦντες φιλονεικεῖν τῇ ἐκκλησίᾳ περὶ πρωτείων ἑκατοντάσι καὶ δεκάσιν ἐτῶν εὑρίσκονται ὕστεροι μετὰ τὴν πίστιν.
The law came four hundred and thirty years later, not counting from the Exodus out of Egypt, but from the initial giving of this promise; so that those who presume to dispute with the church regarding priority are found to be hundreds and tens of years later than faith.
Galatians 3:19
(Codex Paris. Coisl. 204, f. 27r; Codex Athous Pantokrat. 28, f. 133r)
Original Greek
English Translation
Τοῦτο λέγει, ὅτι ἡ διαταγὴ δι᾽ ἀγγέλων, ἐν χειρὶ μεσίτου, τοῦτ᾽ ἔστι μεσιτευσάντων τῶν ἀγγέλων πρὸς τὸ δοθῆναι τὸν νόμον, ἵνα ἀκούσωμεν· τὴν μὲν ἐπαγγελίαν αὐτὸς δι᾽ ἑαυτοῦ, τὸν δὲ νόμον οὐ δι᾽ ἑαυτοῦ, ἀλλὰ διέταξε δι᾽ ἀγγέλων μεσιτευόντων.
He means this: "it was ordained through angels, by the hand of a mediator," that is, with angels mediating for the giving of the law, so that we should understand: the promise He gave Himself directly, but the law He did not give directly by Himself; rather, He ordained it through mediating angels.
Galatians 3:23
(Codex Paris. Coisl. 204, f. 28r; Codex Athous Pantokrat. 28, f. 133v)
Original Greek
English Translation
Τὸ προηγεῖσθαι νῦν λέγω, οὐχὶ ἐπιλαθόμενος τῆς ἐπαγγελίας πρωτευούσης, ἀλλ᾽ ὅτι καὶ γάλα χρήσιμον ἐν καιρῷ καὶ οὐ χρήσιμον εἰς τὰ ἑξῆς. τὸ οὖν πρὸ τοῦ ἐλθεῖν τὴν πίστιν ὑπὸ νόμον ἐφρουρούμεθα, τοῦ νόμου παρεντεθέντος μεταξὺ τῆς ἐπαγγελίας καὶ αὐτῆς τῆς παρουσίας τῆς πίστεως.
I speak now of precedence, not having forgotten that the promise holds first place, but because milk is useful in its proper season and not useful later on. Therefore, "before faith came, we were kept under guard by the law," the law having been inserted between the promise and the arrival of faith itself.
Galatians 4:4–11
(Codex Paris. Coisl. 204, f. 31r–v; Codex Athous Pantokrat. 28, f. 134v)
Original Greek
English Translation
Ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ. τὸ γνήσιον τηρῶν μετ᾽ ἄρθρου εἶπεν τὸν υἱὸν αὐτοῦ, τὸν ὄντα υἱόν. γενόμενον ἐκ γυναικός. ἐπειδὴ γὰρ γυνὴ προεξένησεν ἁμαρτίαν, ἐκ γυναικὸς ὁ σώζων. ἐπειδὴ δὲ ὁ νόμος οὐκ ἐδόθη δυνάμενος καὶ ζωοποιῆσαι, γέγονε καὶ ὑπὸ νόμον ὁ ἐλθὼν ἰάσασθαι. στοιχεῖα δέ φησι τὰ νόμιμα. εἰ δὲ ζητεῖς ἑρμηνείαν παρ᾽ αὐτοῦ· ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν, τὴν ἀποκειμένην ἤδη ταῖς ἐπαγγελίαις, κατεχομένην δὲ ἐν τῷ μεταξὺ εἰσαχθέντος τοῦ νόμου καὶ τῶν χρόνων μὴ ἀποπληρωθέντων. πληρωθέντος δὲ τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ ᾧ ἀπέκειτο ταῦτα. εἰ οὖν καλεῖς· ὁ πατήρ, δηλονότι γέγονας υἱός, καὶ μαρτυρεῖ σοι τὸ πνεῦμα. εἰ δὲ υἱός, καὶ κληρονόμος σὺ διὰ Χριστοῦ, τοῦτ᾽ ἔστιν ἐκ χαρίσματος, οὐκ ἐκ φύσεως.Ἀλλὰ τότε μὲν οὐκ εἰδότες θεόν, ὦ Γαλάται, ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς, τοῖς εἰδώλοις. πῶς πάλιν ἐπεστρέψατε ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα; πῶς δυνατόν ἐστι τὸν Ἕλληνα ὄντα, τὸν Γαλάτην, ἐπιστρέψαι ἐπὶ τὰ στοιχεῖα τοῦ νόμου ἐξ ὧν οὐδὲ ἐξῆλθον; πρῶτον μάθωμεν τίνα λέγει πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεύειν ἐθέλετε. ἐάν τις προσχῇ ἄνωθεν τῷ λέγοντι· ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς, δηλονότι περὶ Ἑλληνισμοῦ ἀκούει· μᾶλλον δὲ γνωσθέντες ὑπ᾽ αὐτοῦ, πῶς πάλιν ἐπιστρέφετε ἐπὶ τὰ ἀσθενῆ; πάλιν νομίζει τις ὅτι εἰς εἰδωλολατρείαν ἐγκαλεῖται· τὸ γὰρ πάλιν ἐπιστρέψαι ἀναδραμεῖν ἐστιν ἐπ᾽ ἐκεῖνα ἀφ᾽ ὧν τις ἐξῆλθεν. οὐκοῦν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα κατὰ ταύτην τὴν ἀκολουθίαν Ἑλληνισμοῦ νομίζεται. εἴδωμεν τί λέγει τὰ ἑξῆς· οἷς πάλιν ἄνωθεν δουλεύειν ἐθέλετε. ἑρμήνευσες τί ἐστι τὸ ἐπιστρέφετε, τῷ οἷς πάλιν ἄνωθεν δουλεύειν ἐθέλετε.Ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς· φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς. εἰ ἀπὸ Ἑλληνισμοῦ ἤρξαντο, πῶς ἔρχονται ἐπὶ Ἰουδαϊσμόν; ἀλλὰ τὰ δύο ταῦτα γέγονεν εἰς τοὺς Γαλάτας. καὶ πρὸς τὰ δύο ταῦτα μεταχειρίζεται τὰ φάρμακα. ἔστω, φησίν, ἦτε ἀγνοοῦντες θεόν· νῦν δὲ γνόντες αὐτόν, μᾶλλον δὲ γνωσθέντες ὑπ᾽ αὐτοῦ, πῶς πάλιν ἐπιστρέφετε ἐπὶ νόμον, ὃν οὔτε ἔσχον ὅσοι ἔσχον; καὶ συνίστατο λοιπὸν ὁ νόμος οὕτως καθὼς λέγει καὶ περὶ Ἑλληνισμοῦ αὐτῶν τοῦ ποτέ, καὶ περὶ ἀναδρομῆς τῶν ἰουδαϊζόντων ἐπὶ τὸν νόμον.
"God sent forth His Son." Guarding His true sonship by using the definite article, he said "His Son," the One who is truly Son. "Born of a woman." For since a woman brought in sin, from a woman came the Savior. And because the law was not given with power to impart life, He who came to heal was also placed under the law. By "elements" he means the legal customs. If you seek an explanation from him: "to redeem those who were under the law, that we might receive the adoption of sons," which was already reserved in the promises, but held back in the interim when the law was introduced and the times had not yet reached fulfillment. But when the time was fulfilled, God sent forth His Son, for whom these things were reserved. If then you call Him "Father," evidently you have become a son, and the Spirit bears witness to you. And if a son, then also an heir through Christ, that is, by grace, not by nature."Formerly, when you did not know God, Galatians, you were in bondage to beings that by nature are not gods," to idols. "How can you turn back again to the weak and beggarly elements?" How is it possible for one who is a Greek, a Galatian, to turn back to the elements of the law, from which they never came forth? First let us learn what he calls "beggarly elements, to which you desire to be enslaved all over again." If one pays attention to the preceding words, "formerly, when you did not know God, you were in bondage to beings that by nature are not gods," evidently one hears of paganism; "or rather being known by Him, how can you turn back again to the weak elements?" Again someone might think they are accused of idolatry; for to "turn back again" means to run back to the very things from which one departed. Therefore, according to this reasoning, "weak and beggarly elements" would be thought to refer to paganism. Let us see what follows next: "to which you desire to be enslaved all over again." You have explained what "you turn back" means by adding "to which you desire to be enslaved all over again.""You observe days and months and seasons and years. I fear for you, lest somehow I have labored over you in vain." If they began in paganism, how do they now turn to Judaism? Both of these things occurred among the Galatians, and against both of these he applies his remedies. Granted, he says, you were once ignorant of God; but now having known Him, or rather being known by Him, how do you turn back to a law which even those who possessed it could not keep? And so the law was brought into the discussion, just as he speaks both of their former paganism and of the regression of the Judaizers to the law.
Galatians 4:12
(Codex Paris. Coisl. 204, f. 32r; Codex Athous Pantokrat. 28, f. 135r)
Original Greek
English Translation
Καὶ μὴν οὔτε σὺ ἧς Ἕλλην οὔτε οὗτοι Ἰουδαῖοι· ἀλλ᾽ ἐπειδὴ ἰουδάϊζον, καὶ αὐτὸς ἀπὸ Ἰουδαϊσμοῦ μετῆλθεν, λέγει· ἀδελφοί, δέομαι ὑμῶν. ὁ ἀλγῶν δέεται, καὶ ὁ πονῶν παρακαλεῖ. ἀδελφοὺς δὲ καλεῖ, τῇ οἰκειότητι τῆς προσηγορίας ἐκβάλλων τὴν ὑπόνοιαν τὴν κατὰ τὴν ἐπιβουλήν· εἰ γὰρ ἄλλα μὲν ἐφρόνει, ἄλλα δὲ παρ᾽ αὐτοῖς ἔλεγεν, ἐπίβουλος ἦν καὶ ἐχθρός.
And yet you were not a Greek, nor were they Jews; but because they were Judaizing, and he himself had transitioned out of Judaism, he says: "Brothers, I beg of you." One who is in anguish begs, and one who grieves entreats. And he calls them "brothers," banishing through the warmth of this title any suspicion of deceit; for if he thought one thing but spoke another among them, he would be an enemy and a deceiver.
Galatians 4:14
(Codex Paris. Coisl. 204, f. 32v; Codex Athous Pantokrat. 28, f. 135v)
Original Greek
English Translation
Καὶ τὸν πειρασμὸν ὑμῶν τὸν ἐν τῇ σαρκί μου οὐκ ἐξουθενήσατε. καί φησιν· ἐγὼ ταῦτα ὑπέμενον, καὶ ὑμεῖς ἐπειράζεσθε δοκιμαζόμενοι, εἴ γε προσίεσθέ με καὶ τὸν δι᾽ ἐμοῦ κηρυττόμενον λόγον ἐν τούτοις με θεωροῦντες τοῖς κινδύνοις. τὰ οὖν ἐμὰ πάθη καὶ οἱ διωγμοί, ὦ Γαλάται, ὑμέτερος ἦν πειρασμός.
"And my trial which was in my flesh you did not despise." And he says: I was enduring these things, and you were put to the test, being proved whether you would welcome me and the word proclaimed through me while beholding me in these perils. My sufferings, therefore, and persecutions, Galatians, were your trial.
Galatians 4:20
(Codex Paris. Coisl. 204, f. 33v; Codex Athous Pantokrat. 28, f. 136r)
Original Greek
English Translation
Ἐπειδὴ ἐτύγχανε δεδεμένος καὶ κατεχόμενος, φησὶ τὸ ἤθελον ἐλθεῖν πρὸς ὑμᾶς καὶ ἀλλάξαι τὴν φωνήν μου, αὐτὰ ταῦτα νῦν ὑμῖν κηρύττειν ἃ οἱ ταράττοντες λέγουσί με κηρύττειν ἀλλαχοῦ, ὅτι δεῖ περιτέμνεσθαι καὶ τὰ νόμιμα τηρεῖν. ἆρα οὐκ ἂν αὐτοὶ ὑμεῖς οἱ τότε μὲν παρ᾽ ἐμοῦ ἐκεῖνα δεξάμενοι, νῦν δὲ τὰ ἐναντία ἀκούοντες σκηνὴν καὶ παίγνιον ἐνομίσατε τὰ κατ᾽ ἐμέ; θαυμάζω γάρ, εἰ ἐκεῖνα ἀκούσαντες παρ᾽ ἐμοῦ, ὑποπτεύετέ με ἄλλα ἔχειν ἐν τῇ διανοίᾳ, ἄλλα δὲ τοῖς οὕτω με τιμήσασι κεκηρυχέναι.
Because he was bound and detained, he says: "I could wish to be present with you now and to change my tone," to preach to you now the very things which the troublemakers claim I preach elsewhere, namely that one must be circumcised and observe legal customs. Would not you yourselves, who once received those former teachings from me, upon hearing the exact opposite now, think my ministry was a mere stage play and a game? For I wonder if, having heard those truths from me, you now suspect that I hold one thing in my mind, yet have preached another to those who honored me so greatly.
Galatians 5:16
(Codex Athous Pantokrat. 28, f. 139r; Codex Paris. Coisl. 204, f. 40r)
Original Greek
English Translation
Οὐ νόμῳ τῷ ἀπειλοῦντι δούλοις, πνεύματι δὲ τῷ ἄγοντι τέκνα θεοῦ.
Not by the law that threatens slaves, but by the Spirit that guides children of God.
Galatians 6:12–13
(Codex Paris. Coisl. 204, f. 44v; Codex Athous Pantokrat. 28, f. 142r)
Original Greek
English Translation
Τοῦ νόμου ἔχοντος τὴν ἀπόφασιν ὅτι ἐπικατάρατος ὁ μὴ ἐμμένων πᾶσιν, ὁ οὖν μὴ τηρῶν πάντα, οὐ τετήρηκεν. ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται, τοῦτ᾽ ἔστιν ὅτι τὰ ἔθνη ἡμῖν ἀκολουθεῖ, καὶ μὴ ἀναγκασθῶσιν εἰπεῖν ὅτι τοῖς ἔθνεσιν συνεθέμεθα. ἐκεῖνοι μὲν τοῦτο θέλουσιν εὐπροσωπῆσαι σαρκὶ καὶ καυχᾶσθαι. ἐγὼ δὲ τῇ ἐμῇ χειρὶ γράφω.
Since the law carries the sentence that "cursed is everyone who does not abide by all things," he who does not observe everything has kept nothing. But they desire you to be circumcised "that they may boast in your flesh," which means: "the Gentiles follow our lead," so that they might not be forced to admit, "we conformed to the Gentiles." Those men desire this in order to make a fair show in the flesh and boast. But I write with my own hand.
Galatians 6:15–16
(Codex Paris. Coisl. 204, f. 45v; Codex Athous Pantokrat. 28, f. 142v)
Original Greek
English Translation
Οὐ περιτέμνεται ὁ Χριστιανός, οὐδ᾽ ἔστιν ἐν τῇ ἀκροβυστίᾳ τῇ Ἑλληνικῇ· ἔχει γὰρ ἰδίαν περιτομήν. μετὰ Ἰουδαίων οὐ περιτέμνεται, ἐπειδὴ ἔχει καλλίονα, μετὰ Ἑλλήνων δὲ οὐκ ἔστιν ἐν ἀκροβυστίᾳ, ὅτι ἔχει περιτομήν. ὁ οὖν οὔτε μετὰ Ἑλλήνων οὔτε μετὰ Ἰουδαίων καινὴ κτίσις.Καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν, τῷ τῆς καινῆς κτίσεως, ὅσοι οὐδὲ ἰουδαΐζουσιν οὐδὲ ἑλληνίζουσιν ἀλλὰ χριστιανίζουσιν, εἰρήνη ἐπ᾽ αὐτοὺς καὶ ἔλεος· ἔλεος εἰς συγχώρησιν ἁμαρτημάτων, εἰρήνη εἰς συνάφειαν τὴν πρὸς θεόν. καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ θεοῦ. ἀνάλαβε πάντα ἐκεῖνα τὰ τοιαῦτα· ὁ πᾶς νόμος ἐν ὑμῖν, ὅτι πληροῦτε τὸν νόμον τοῦ Χριστοῦ. καὶ τίς Ἰσραὴλ τοῦ θεοῦ, ὡς τοῦ ποτε Ἰσραὴλ κληθέντος μηκέτι ὄντος τοῦ θεοῦ;
The Christian is not circumcised, nor is he in Greek [pagan] uncircumcision; for he has his own circumcision. He is not circumcised with the Jews, because he possesses a superior circumcision; nor is he in uncircumcision with the Greeks, because he has circumcision. Therefore, he who is neither with the Greeks nor with the Jews is a new creation."And as many as walk according to this rule," that is, the rule of the new creation, as many as neither Judaize nor Hellenize [paganize] but live as Christians: "peace and mercy be upon them"; mercy for the forgiveness of sins, and peace for fellowship with God. "And upon the Israel of God." Recall all such teachings: the entire law is fulfilled in you, because you fulfill the law of Christ. And who is the Israel of God, seeing that the people once called Israel are no longer of God?
