Epistola ad Galatas

O insensati Galatæ, quis vos fascinavit non obedire veritati, ante quorum oculos Jesus Christus præscriptus est, in vobis crucifixus?

O senseless Galatians, who hath bewitched you that you should not obey the truth: before whose eyes Jesus Christ hath been set forth, crucified among you?

O insensatus Galatas, qui fascina vos non obedi ad veritate, ante que oculos Iesu Christo praescribe es, in vos crucifige?

Hoc solum a vobis volo discere: ex operibus legis Spiritum accepistis, an ex auditu fidei?

This only would I learn of you: Did you receive the Spirit by the works of the law or by the hearing of faith?

Hoc solo ab vos vol disce: ex operes de lege Spiritu accipe, an ex auditu de fide?

sic stulti estis, ut cum Spiritu cœperitis, nunc carne consummemini?

Are you so foolish that, whereas you began in the Spirit, you would now be made perfect by the flesh?

Sic stulto es, ut cum Spiritu incipe, nunc carne consumma?

tanta passi estis sine causa? si tamen sine causa.

Have you suffered so great things in vain? If it be yet in vain.

Tanto pate es sine causa? Si tamen sine causa.

Qui ergo tribuit vobis Spiritum, et operatur virtutes in vobis: ex operibus legis, an ex auditu fidei?

He therefore who giveth to you the Spirit and worketh miracles among you: doth he do it by the works of the law or by the hearing of the faith?

Qui ergo tribue ad vos Spiritu, et operor virtutes in vos: ex operes de lege, an ex auditu de fide?

Sicut scriptum est: Abraham credidit Deo, et reputatum est illi ad justitiam:

As it is written: Abraham believed God: and it was reputed to him unto justice.

Sicut scripto es: abrahame crede ad Deo, et reputa es ad illo ad iustitia:

cognoscite ergo quia qui ex fide sunt, ii sunt filii Abrahæ.

Know ye, therefore, that they who are of faith, the same are the children of Abraham.

Cognosce ergo quia qui ex fide es, illo es filios de Abrahame.

Providens autem Scriptura quia ex fide justificat gentes Deus, prænuntiavit Abrahæ: Quia benedicentur in te omnes gentes.

And the scripture, foreseeing that God justifieth the Gentiles by faith, told unto Abraham before: In thee shall all nations be blessed.

Provide autem Scriptura quia ex fide gentes Deo iustifica, praenuntia de Abrahame: quia omni in te gentes benedic.

Igitur qui ex fide sunt, benedicentur cum fideli Abraham.

Therefore, they that are of faith shall be blessed with faithful Abraham.

Ergo qui ex fide es, benedic cum fideli Abrahame.

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.

For as many as are of the works of the law are under a curse. For it is written: Cursed is every one that abideth, not in all things which are written in the book of the law to do them.

Omni nam ex operes de lege es, sub maledictum es. Scripto es nam: maledice omni qui non permane in omni que scribe es in libro de lege ut que fac illa.

Quoniam autem in lege nemo justificatur apud Deum, manifestum est: quia justus ex fide vivit.

But that in the law no man is justified with God, it is manifest: because the just man liveth by faith.

Quia autem in lege nemo iustifica apud Deo, manifesto es: quia iusto ex fide vive.

Lex autem non est ex fide, sed: Qui fecerit ea, vivet in illis.

But the law is not of faith: but he that doth those things shall live in them.

Lege autem non es ex fide, sed: qui fac illa, vive in illos.

Christus nos redemit de maledicto legis, factus pro nobis maledictum: quia scriptum est: Maledictus omnis qui pendet in ligno:

Christ hath redeemed us from the curse of the law, being made a curse for us (for it is written: Cursed is every one that hangeth on a tree).

Christo redime nos de maledictum de lege, facto pro nos maledictum: quia scripto es: maledice omni qui pende in ligno:

ut in gentibus benedictio Abrahæ fieret in Christo Jesu, ut pollicitationem Spiritus accipiamus per fidem.

That the blessing of Abraham might come on the Gentiles through Christ Jesus: that we may receive the promise of the Spirit by faith.

Ut in gentes benedictione de Abrahame fi in Christo Iesu, ut pollicitatione de Spiritu accipe per fide.

Fratres (secundum hominem dico) tamen hominis confirmatum testamentum nemo spernit, aut superordinat.

Brethren (I speak after the manner of man), yet a man's testament, if it be confirmed, no man despiseth nor addeth to it.

Fratres (secundo homine dic) tamen nemo sperne de homine confirma testamento, aut superordina.

Abrahæ dictæ sunt promissiones, et semini ejus. Non dicit: Et seminibus, quasi in multis: sed quasi in uno: Et semini tuo, qui est Christus.

To Abraham were the promises made and to his seed. He saith not: And to his seeds as of many. But as of one: And to thy seed, which is Christ.

De abrahame dic es promissiones, et ad semine de illo. Non dic: et ad semines, quasi in multo: sed quasi in uno: et ad semine tuo, qui es Christo.

Hoc autem dico, testamentum confirmatum a Deo: quæ post quadringentos et triginta annos facta est lex, non irritum facit ad evacuandam promissionem.

Now this I say: that the testament which was confirmed by God, the law which was made after four hundred and thirty years doth not disannul, to make the promise of no effect.

Hoc autem dic, testamento confirma ab Deo: que post quadringenti et triginta annos facto es lege, non irrito fac ad evacua promissione.

Nam si ex lege hæreditas, jam non ex promissione. Abrahæ autem per repromissionem donavit Deus.

For if the inheritance be of the law, it is no more of promise. But God gave it to Abraham by promise.

Nam si ex lege haereditate, jam non ex promissione. De abrahame autem per repromissione Deo dona.

Quid igitur lex? Propter transgressiones posita est donec veniret semen, cui promiserat, ordinata per angelos in manu mediatoris.

Why then was the law? It was set because of transgressions, until the seed should come to whom he made the promise, being ordained by angels in the hand of a mediator.

Quid ergo lege? Propter transgressiones pone es usque que veni semine, ad que promitte, ordina per angelos in manu de mediatore.

Mediator autem unius non est: Deus autem unus est.

Now a mediator is not of one: but God is one.

Mediatore autem de uno non es: deo autem uno es.

Lex ergo adversus promissa Dei? Absit. Si enim data esset lex, quæ posset vivificare, vere ex lege esset justitia.

Was the law then against the promises of God: God forbid! For if there had been a law given which could give life, verily justice should have been by the law.

Lege ergo contra promissums de Deo? Abes. Si nam da es lege, que pote vivifica, vere ex lege es iustitia.

Sed conclusit Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus.

But the scripture hath concluded all under sin, that the promise, by the faith of Jesus Christ, might be given to them that believe.

Sed Scriptura conclude omni sub peccato, ut promissione ex fide de Iesu de Christo da crede.

Prius autem quam veniret fides, sub lege custodiebamur conclusi in eam fidem quæ revelanda erat.

But before the faith came, we were kept under the law shut up, unto that faith which was to be revealed.

Ante autem quam fide veni, sub lege custodi conclude in illa fide que revela es.

Itaque lex pædagogus noster fuit in Christo, ut ex fide justificemur.

Wherefore the law was our pedagogue in Christ: that we might be justified by faith.

Itaque lege paedagogo nostro es in Christo, ut ex fide iustifica.

At ubi venit fides, jam non sumus sub pædagogo.

But after the faith is come, we are no longer under a pedagogue.

Sed ubi fide veni, jam non es sub paedagogo.

Omnes enim filii Dei estis per fidem, quæ est in Christo Jesu.

For you are all the children of God, by faith in Christ Jesus.

Omni nam filios de Deo es per fide, que es in Christo Iesu.

Quicumque enim in Christo baptizati estis, Christum induistis.

For as many of you as have been baptized in Christ have put on Christ.

Omni nam in Christo baptiza es, Christo indue.

Non est Judæus, neque Græcus: non est servus, neque liber: non est masculus, neque femina. Omnes enim vos unum estis in Christo Jesu.

There is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus.

Non es Iudaeo, neque Graeco: non es servo, neque libro: non es masculo, neque femina. Omni nam vos uno es in Christo Iesu.

Si autem vos Christi, ergo semen Abrahæ estis, secundum promissionem hæredes.

And if you be Christ's, then are you the seed of Abraham, heirs according to the promise.

Si autem vos de Christo, ergo semine de Abrahame es, secundo promissione haeres.