Sons and heirs
What I am saying is this: as long as the heir is a child, he is no different from a servant, even though he owns the lot. He is under guardians and managers until the time his father set. It is the same with us. When we were children we were enslaved under the elements of the world. But when the right time had fully come, God sent out his Son, born of a woman, born under the law, to redeem those under the law, so we might receive adoption as sons. And because you are sons, God has sent out the Spirit of his Son into your hearts, crying, Abba, Father. So you are no longer a servant, but a son. And if a son, then an heir of God through Christ. Back then, when you didn't know God, you were in service to things that by nature are no gods at all. But now that you know God — or rather, are known by God — how is it you are turning back to those weak and useless principles, wanting to be under them all over again? You are keeping special days and months and seasons and years. I am worried about you. I am afraid I have worn myself out on you for nothing.
Now I say that the heir, as long as he's a child, is no different from a servant, though he's lord of everything. But is under guardians and stewards till the time set by the father. That's how we too, when we were children, were in bondage under the basic things of the world. But when the fullness of the time had come, God sent out his Son, made of a woman, made under the teaching, to buy back the ones under the teaching, so we could get the taking in as sons. And because you're sons, God has sent out the Spirit of his Son into your hearts, crying: Abba, Father. So you aren't a servant any more but a son. And if a son, then an heir of God through Christ. But then, when you didn't know God, you did service to the ones who by nature aren't gods. But now, after you've known God, or rather are known by God, how do you turn again to the weak and poor basic things, that you want to be in bondage to again? You keep days and months and times and years. I'm frightened for you, in case I've worked at you for nothing.
Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; But is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world: But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain.
What I am saying is this: as long as the heir is a child, he is no different from a servant, even though he owns the lot.
Now I say that the heir, as long as he's a child, is no different from a servant, though he's lord of everything.
Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
He is under guardians and managers until the time his father set.
But is under guardians and stewards till the time set by the father.
But is under tutors and governors until the time appointed of the father.
It is the same with us. When we were children we were enslaved under the elements of the world.
That's how we too, when we were children, were in bondage under the basic things of the world.
Even so we, when we were children, were in bondage under the elements of the world:
But when the right time had fully come, God sent out his Son, born of a woman, born under the law,
But when the fullness of the time had come, God sent out his Son, made of a woman, made under the teaching,
But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
to redeem those under the law, so we might receive adoption as sons.
to buy back the ones under the teaching, so we could get the taking in as sons.
To redeem them that were under the law, that we might receive the adoption of sons.
And because you are sons, God has sent out the Spirit of his Son into your hearts, crying, Abba, Father.
And because you're sons, God has sent out the Spirit of his Son into your hearts, crying: Abba, Father.
And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
So you are no longer a servant, but a son. And if a son, then an heir of God through Christ.
So you aren't a servant any more but a son. And if a son, then an heir of God through Christ.
Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
Back then, when you didn't know God, you were in service to things that by nature are no gods at all.
But then, when you didn't know God, you did service to the ones who by nature aren't gods.
Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
But now that you know God — or rather, are known by God — how is it you are turning back to those weak and useless principles, wanting to be under them all over again?
But now, after you've known God, or rather are known by God, how do you turn again to the weak and poor basic things, that you want to be in bondage to again?
But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
You are keeping special days and months and seasons and years.
You keep days and months and times and years.
Ye observe days, and months, and times, and years.
I am worried about you. I am afraid I have worn myself out on you for nothing.
I'm frightened for you, in case I've worked at you for nothing.
I am afraid of you, lest I have bestowed upon you labour in vain.
Paul's plea
Brothers, I am asking you: be like me, because I became like you. You have done me no wrong. You know that through infirmity of the flesh I preached the gospel to you at first. And though my condition was a trial to you, you didn't look down on me or turn me away. You took me in as an angel of God, as Christ Jesus himself. So where has all that happiness gone? Because I can vouch for you: if you could have done it, you would have plucked out your own eyes and handed them to me. So have I become your enemy for telling you the truth? Those people are keen on you, but not for any good reason. What they want is to shut you out, so you will be keen on them. It is good to be keen, so long as the cause is good — and not only while I am there with you. My little children, I am in labour with you all over again until Christ is formed in you. I wish I could be there with you now and change my tone, because I don't know what to make of you.
Brothers, I beg you, be as I am. Because I'm as you are. You haven't hurt me at all. You know how through weakness of the flesh I preached the good news to you at the first. And my testing that was in my flesh you didn't look down on or throw out. But you took me in as an angel of God, as Christ Jesus. Where's the blessedness you spoke of then? Because I bear you record, that if it had been possible you'd have pulled out your own eyes and given them to me. Have I turned into your enemy then, because I tell you the truth? They're zealous over you, but not well. Yes, they'd shut you out, so you could be zealous over them. But it's good to be zealous always in a good thing, and not only when I'm there with you. My little children, who I'm in labour with again till Christ is formed in you, I'd wish to be there with you now and to change my voice. Because I'm in doubt about you.
Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. Ye know how through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy, because I tell you the truth? They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. But it is good to be zealously affected always in a good thing, and not only when I am present with you. My little children, of whom I travail in birth again until Christ be formed in you, I desire to be present with you now, and to change my voice; for I stand in doubt of you.
Brothers, I am asking you: be like me, because I became like you. You have done me no wrong.
Brothers, I beg you, be as I am. Because I'm as you are. You haven't hurt me at all.
Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.
You know that through infirmity of the flesh I preached the gospel to you at first.
You know how through weakness of the flesh I preached the good news to you at the first.
Ye know how through infirmity of the flesh I preached the gospel unto you at the first.
And though my condition was a trial to you, you didn't look down on me or turn me away. You took me in as an angel of God, as Christ Jesus himself.
And my testing that was in my flesh you didn't look down on or throw out. But you took me in as an angel of God, as Christ Jesus.
And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.
So where has all that happiness gone? Because I can vouch for you: if you could have done it, you would have plucked out your own eyes and handed them to me.
Where's the blessedness you spoke of then? Because I bear you record, that if it had been possible you'd have pulled out your own eyes and given them to me.
Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.
So have I become your enemy for telling you the truth?
Have I turned into your enemy then, because I tell you the truth?
Am I therefore become your enemy, because I tell you the truth?
Those people are keen on you, but not for any good reason. What they want is to shut you out, so you will be keen on them.
They're zealous over you, but not well. Yes, they'd shut you out, so you could be zealous over them.
They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.
It is good to be keen, so long as the cause is good — and not only while I am there with you.
But it's good to be zealous always in a good thing, and not only when I'm there with you.
But it is good to be zealously affected always in a good thing, and not only when I am present with you.
My little children, I am in labour with you all over again until Christ is formed in you.
My little children, who I'm in labour with again till Christ is formed in you,
My little children, of whom I travail in birth again until Christ be formed in you,
I wish I could be there with you now and change my tone, because I don't know what to make of you.
I'd wish to be there with you now and to change my voice. Because I'm in doubt about you.
I desire to be present with you now, and to change my voice; for I stand in doubt of you.
Hagar and Sarah
Tell me, you who want to be under the law — don't you listen to the law? Because it is written that Abraham had two sons, one by the slave woman and one by the free woman. The son of the slave woman was born after the flesh, but the son of the free woman was born by promise. These things are an allegory. The women stand for two covenants. One is from Mount Sinai and bears children into slavery — that is Agar. Now this Agar is Mount Sinai in Arabia, and answers to the Jerusalem that is now, which is in slavery with her children. But the Jerusalem above is free, and she is the mother of us all. Because it is written: Rejoice, you barren woman who bears no children. Break out and shout, you who are not in labour. Because the deserted woman has more children than the one with a husband. Now we, brothers, are children of promise, as Isaac was. But just as the one born after the flesh persecuted the one born by the Spirit, so it is now. But what does the scripture say? Get rid of the slave woman and her son, because the son of the slave woman will never share the inheritance with the son of the free woman. So then, brothers, we are not children of the slave woman, but of the free.
Tell me, you who want to be under the teaching, don't you hear the teaching? Because it's written that Abraham had two sons, one by a servant woman and the other by a free woman. But the one of the servant woman was born after the flesh. But the one of the free woman was by promise. These things are a picture. Because these are the two covenants — the one from Mount Sinai, that gives birth to bondage, which is Hagar. Because this Hagar is Mount Sinai in Arabia and answers to Jerusalem that now is, and is in bondage with her children. But Jerusalem that's above is free, who's the mother of us all. Because it's written: Celebrate, you barren one who doesn't have children. Break out and cry out, you who aren't in labour. Because the one who's left alone has plenty more children than the one who's got a husband. Now we, brothers, are the children of promise, the way Isaac was. But the way then the one born after the flesh chased the one born after the Spirit, that's how it is now too. But what does the scripture say? Throw out the servant woman and her son. Because the son of the servant woman won't be heir with the son of the free woman. So, brothers, we aren't the children of the servant woman but of the free.
Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless 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 freewoman. So then, brethren, we are not children of the bondwoman, but of the free.
Tell me, you who want to be under the law — don't you listen to the law?
Tell me, you who want to be under the teaching, don't you hear the teaching?
Tell me, ye that desire to be under the law, do ye not hear the law?
Because it is written that Abraham had two sons, one by the slave woman and one by the free woman.
Because it's written that Abraham had two sons, one by a servant woman and the other by a free woman.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
The son of the slave woman was born after the flesh, but the son of the free woman was born by promise.
But the one of the servant woman was born after the flesh. But the one of the free woman was by promise.
But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
These things are an allegory. The women stand for two covenants. One is from Mount Sinai and bears children into slavery — that is Agar.
These things are a picture. Because these are the two covenants — the one from Mount Sinai, that gives birth to bondage, which is Hagar.
Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
Now this Agar is Mount Sinai in Arabia, and answers to the Jerusalem that is now, which is in slavery with her children.
Because this Hagar is Mount Sinai in Arabia and answers to Jerusalem that now is, and is in bondage with her children.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
But the Jerusalem above is free, and she is the mother of us all.
But Jerusalem that's above is free, who's the mother of us all.
But Jerusalem which is above is free, which is the mother of us all.
Because it is written: Rejoice, you barren woman who bears no children. Break out and shout, you who are not in labour. Because the deserted woman has more children than the one with a husband.
Because it's written: Celebrate, you barren one who doesn't have children. Break out and cry out, you who aren't in labour. Because the one who's left alone has plenty more children than the one who's got a husband.
For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
Now we, brothers, are children of promise, as Isaac was.
Now we, brothers, are the children of promise, the way Isaac was.
Now we, brethren, as Isaac was, are the children of promise.
But just as the one born after the flesh persecuted the one born by the Spirit, so it is now.
But the way then the one born after the flesh chased the one born after the Spirit, that's how it is now too.
But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
But what does the scripture say? Get rid of the slave woman and her son, because the son of the slave woman will never share the inheritance with the son of the free woman.
But what does the scripture say? Throw out the servant woman and her son. Because the son of the servant woman won't be heir with the son of the free woman.
Nevertheless 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 freewoman.
So then, brothers, we are not children of the slave woman, but of the free.
So, brothers, we aren't the children of the servant woman but of the free.
So then, brethren, we are not children of the bondwoman, but of the free.