Epistola ad Galatas

Dico autem: quanto tempore hæres parvulus est, nihil differt a servo, cum sit dominus omnium:

As long as the heir is a child, he differeth nothing from a servant, though he be lord of all,

Dic autem: quanto tempore haro parvulo es, nihil differe ab servo, cum es domino de omni:

sed sub tutoribus et actoribus est usque ad præfinitum tempus a patre:

But is under tutors and governors until the time appointed by the father.

Sed sub tutors et actores es usque ad praefinie tempore ab patre:

ita et nos cum essemus parvuli, sub elementis mundi eramus servientes.

So we also, when we were children, were serving under the elements of the world.

Ita et nos cum es parvulo, sub elementos de mundo es servi.

At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub lege,

But when the fulness of the time was come, God sent his Son, made of a woman, made under the law:

Sed ubi plenitudine de tempore veni, mitte Deo Filio suo facto ex muliere, facto sub lege,

ut eos, qui sub lege erant, redimeret, ut adoptionem filiorum reciperemus.

That he might redeem them who were under the law: that we might receive the adoption of sons.

Ut illos, qui sub lege es, redime, ut adoptione de filios recipe.

Quoniam autem estis filii, misit Deus Spiritum Filii sui in corda vestra, clamantem: Abba, Pater.

And because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father.

Quia autem es filios, Deo mitte Spiritu de Filio suo in cordes vestro, clama: de abba, Patre.

Itaque jam non est servus, sed filius: quod si filius, et hæres per Deum.

Therefore, now he is not a servant, but a son. And if a son, an heir also through God.

Itaque jam non es servo, sed filio: quod si filio, et haro per Deo.

Sed tunc quidem ignorantes Deum, iis, qui natura non sunt dii, serviebatis.

But then indeed, not knowing God, you served them who, by nature, are not gods.

Sed tunc quidem ignora Deo, illo, qui natura non es deos, servi.

Nunc autem cum cognoveritis Deum, immo cogniti sitis a Deo: quomodo convertimini iterum ad infirma et egena elementa, quibus denuo servire vultis?

But now, after that you have known God, or rather are known by God: how turn you again to the weak and needy elements which you desire to serve again?

Nunc autem cum cognosce Deo, immo cognosce es ab Deo: quomodo converte iterum ad infirmiori et egeno elementos, ad que denuo servi vol?

Dies observatis, et menses, et tempora, et annos.

You observe days and months and times, and years.

Dies observa, et menses, et tempores, et annos.

Timeo vos, ne forte sine causa laboraverim in vobis.

I am afraid of you, lest perhaps I have laboured in vain among you.

Time vos, ne forte sine causa labora in vos.

Estote sicut ego, quia et ego sicut vos: fratres, obsecro vos. Nihil me læsistis.

Be ye as I, because I also am as you brethren, I beseech you. You have not injured me at all.

Es sicut me, quia et me sicut vos: fratres, obsecra vos. Nihil me laede.

Scitis autem quia per infirmitatem carnis evangelizavi vobis jampridem: et tentationem vestram in carne mea

And you know how, through infirmity of the flesh, I preached the gospel to you heretofore: and your temptation in my flesh

Sci autem quia per infirmitate de carne evangeliza ad vos iampridem: et tentatione vestro in carne meo

non sprevistis, neque respuistis: sed sicut angelum Dei excepistis me, sicut Christum Jesum.

You despised not, nor rejected: but received me as an angel of God, even as Christ Jesus.

Non spr(e))aci, neque respue: sed sicut angelo de Deo excipe me, sicut Christo Iesu.

Ubi est ergo beatitudo vestra? testimonium enim perhibeo vobis, quia, si fieri posset, oculos vestros eruissetis, et dedissetis mihi.

Where is then your blessedness? For I bear you witness that, if it could be done, you would have plucked out your own eyes and would have given them to me.

Ubi es ergo beatitudine vestro? Testimonio nam perhibe ad vos, quia, si fieri pote, oculos vestro erue, et da ad me.

Ergo inimicus vobis factus sum, verum dicens vobis?

Am I then become your enemy, because I tell you the truth?

Ergo inimico ad vos facto es, verissimo dicente ad vos?

Æmulantur vos non bene: sed excludere vos volunt, ut illos æmulemini.

They are zealous in your regard not well: but they would exclude you, that you might be zealous for them.

Aemulor vos non bene: sed exclude vos vol, ut illos aemulor.

Bonum autem æmulamini in bono semper: et non tantum cum præsens sum apud vos.

But be zealous for that which is good in a good thing always: and not only when I am present with you.

Bono autem aemulor in bono semper: et non tanto cum praesenti es apud vos.

Filioli mei, quos iterum parturio, donec formetur Christus in vobis:

My little children, of whom I am in labour again, until Christ be formed in you.

Filiolos meo, que iterum parturie, usque que Christo forma in vos:

vellem autem esse apud vos modo, et mutare vocem meam: quoniam confundor in vobis.

And I would willingly be present with you now and change my voice: because I am ashamed for you.

Vol autem es apud vos solo, et muta voce meo: quia confunde in vos.

Dicite mihi qui sub lege vultis esse: legem non legistis?

Tell me, you that desire to be under the law, have you not read the law?

Dic ad me qui sub lege vol es: lege non lege?

Scriptum est enim: Quoniam Abraham duos filios habuit: unum de ancilla, et unum de libera.

For it is written that Abraham had two sons: the one by a bondwoman and the other by a free woman.

Scripto es nam: quia Abrahame duo filio habe: uno de ancilla, et uno de libro.

Sed qui de ancilla, secundum carnem natus est: qui autem de libera, per repromissionem:

But he who was of the bondwoman was born according to the flesh: but he of the free woman was by promise.

Sed qui de ancilla, secundo carne nato es: qui autem de libro, per repromissione:

quæ sunt per allegoriam dicta. Hæc enim sunt duo testamenta. Unum quidem in monte Sina, in servitutem generans, quæ est Agar:

Which things are said by an allegory. For these are the two testaments. The one from Mount Sina, engendering unto bondage, which is Agar.

Que es per allegoria dicto. Hoc nam es duo testamento. Uno quidem in monte Sina, in servitute genera, que es Agare:

Sina enim mons est in Arabia, qui conjunctus est ei quæ nunc est Jerusalem, et servit cum filiis suis.

For Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is: and is in bondage with her children.

Sina nam monte es in Arabia, qui coniunge es ad illo que nunc es Ierusalem, et servi cum filios suo.

Illa autem, quæ sursum est Jerusalem, libera est, quæ est mater nostra.

But that Jerusalem which is above is free: which is our mother.

Illa autem, que sursum es Ierusalem, libro es, que es matre nostro.

Scriptum est enim: Lætare, sterilis, quæ non paris; erumpe et clama, quæ non parturis: quia multi filii desertæ, magis quam ejus quæ habet virum.

For it is written: Rejoice, thou barren, that bearest not: break forth and cry thou that travailest not: for many are the children of the desolate, more than of her that hath a husband.

Scripto es nam: laetare, sterili, que non pare; erumpe et clama, que non parturie: quia multo filios deserta, magis quam de illo que habe viro.

Nos autem, fratres, secundum Isaac promissionis filii sumus.

Now we, brethren, as Isaac was, are the children of promise.

Nos autem, fratres, secundo Isaace de promissione de filio es.

Sed quomodo tunc is, qui secundum carnem natus fuerat, persequebatur eum qui secundum spiritum: ita et nunc.

But as then he that was born according to the flesh persecuted him that was after the spirit: so also it is now.

Sed quomodo tunc illo, qui secundo carne nato es, perseque illo qui secundo spiritu: ita et nunc.

Sed quid dicit Scriptura? Ejice ancillam, et filium ejus: non enim hæres erit filius ancillæ cum filio liberæ.

But what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman.

Sed Scriptura dic quid? Eicie ancilla, et filio de illo: non nam haro es filio de ancilla cum filio libro.

Itaque, fratres, non sumus ancillæ filii, sed liberæ: qua libertate Christus nos liberavit.

So then, brethren, we are not the children of the bondwoman but of the free: by the freedom wherewith Christ has made us free.

Itaque, fratres, non es ancillas filios, sed libro: quo libertate Christo libera nos.