Galatians
Chapter 1

1 1 2 Paul, an apostle not from human beings nor through a human being but through Jesus Christ and God the Father who raised him from the dead,

我保禄宗徒──我蒙召为宗徒，并非由于人，也并非借着人，而是由于耶稣基督和使他由死者中复活的天主父──

2 3 and all the brothers who are with me, to the churches of Galatia:

我和同我在一起的众弟兄，致书给迦拉达众教会：

3 grace to you and peace from God our Father and the Lord Jesus Christ,

愿恩宠与平安由天主我们的父及主耶稣基督赐与你们！

4 4 who gave himself for our sins that he might rescue us from the present evil age in accord with the will of our God and Father,

这基督按照天主我们父的旨意，为我们的罪恶舍弃了自己，为救我们脱离此邪恶的世代。

5 to whom be glory forever and ever. Amen.

愿光荣归于天主，至于无穷之世！阿们。

65 6 I am amazed that you are so quickly forsaking the one who called you by (the) grace (of Christ) for a different gospel

我真奇怪，你们竟这样快离开了那以基督的恩宠召叫你们的天主，而归向了另一福音；

7 (not that there is another). But there are some who are disturbing you and wish to pervert the gospel of Christ.

其实，并没有别的福音，只是有一些人扰乱你们，企图改变基督的福音而已。

8 But even if we or an angel from heaven should preach (to you) a gospel other than the one that we preached to you, let that one be accursed! 7

但是，无论谁，即使是我们，或是从天上降下的一位天使，若给你们宣讲的福音，与我们给你们所宣讲的福音不同，当受诅咒。

9 As we have said before, and now I say again, if anyone preaches to you a gospel other than the one that you received, let that one be accursed!

我们以前说过，如今我再说：谁若给你们宣讲福音与你们所接受的不同，当受诅咒。

10 Am I now currying favor with human beings or God? Or am I seeking to please people? If I were still trying to please people, I would not be a slave of Christ. 8

那么，我如今是讨人的喜爱，或是讨天主的喜爱呢？难道我是寻求人的欢心吗？如果我还求人的欢心，我就不是基督的仆役。

11 9 Now I want you to know, brothers, that the gospel preached by me is not of human origin.

弟兄们！我告诉你们：我所宣讲的福音，并不是由人而来的，

12 For I did not receive it from a human being, nor was I taught it, but it came through a revelation of Jesus Christ. 10

因为，我不是由人得来的，也不是由人学来的，而是由耶稣基督的启示得来的。

13 11 For you heard of my former way of life in Judaism, how I persecuted the church of God beyond measure and tried to destroy it,

你们一定听说过，我从前尚在犹太教中的行动：我怎样激烈地迫害过天主的教会，竭力想把她消灭；

14 and progressed in Judaism beyond many of my contemporaries among my race, since I was even more a zealot for my ancestral traditions.

我在犹太教中比我本族许多同年的人更为急进，对我祖先的传授更富于热忱。

15 But when (God), who from my mother's womb had set me apart and called me through his grace, was pleased

但是，从母胎中已选拔我，以恩宠召叫我的天主，却决意

16 to reveal his Son to me, so that I might proclaim him to the Gentiles, I did not immediately consult flesh and blood, 12

将他的圣子启示给我，叫我在异民中传扬他。我当时没有与任何人商量，

17 nor did I go up to Jerusalem to those who were apostles before me; rather, I went into Arabia 13 and then returned to Damascus.

也没有上耶路撒冷去见那些在我以前作宗徒的人，我立即去了阿剌伯，然后又回到了大马士革。

18 14 15 Then after three years I went up to Jerusalem to confer with Cephas and remained with him for fifteen days.

此后，过了三年，我才上耶路撒冷去拜见刻法，在他那里逗留了十五天，

19 But I did not see any other of the apostles, only James the brother of the Lord. 16

除了主的兄弟雅各伯，我没有看见别的宗徒。

20 (As to what I am writing to you, behold, before God, I am not lying.)

我给你们写的都是真的，我在天主前作证，我决没有说谎。

21 Then I went into the regions of Syria and Cilicia.

此后，我往叙利亚和基里基雅地域去了。

22 And I was unknown personally to the churches of Judea that are in Christ;

那时，犹太境内属于基督的各教会，都没有见过我的面；

23 they only kept hearing that ＂the one who once was persecuting us is now preaching the faith he once tried to destroy.＂

只是听说过：＂那曾经迫害我们的，如今却传扬他曾经想消灭的信仰了。＂

24 So they glorified God because of me.

他们就为了我而光荣天主。



Footnotes(注解)

1 [1-5] See the note on Romans 1:1-7, concerning the greeting.

2 [1] Apostle: because of attacks on his authority in Galatia, Paul defends his apostleship. He is not an apostle commissioned by a congregation (Philippians 2:25; 2 Cor 8:23) or even by prophets (1 Tim 1:18; 4:14) but through Jesus Christ and God the Father.

3 [2] All the brothers: fellow believers in Christ, male and female; cf Gal 3:27-28. Paul usually mentions the co-sender(s) at the start of a letter, but the use of all is unique, adding weight to the letter. Galatia: central Turkey more likely than the Roman province of Galatia; see Introduction.

4 [4] The greeting in v 3 is expanded by a christological formula that stresses deliverance through the Lord Jesus from a world dominated by Satan; cf 2 Cor 4:4; Eph 2:2; 6:12.

5 [6-10] In place of the usual thanksgiving (see the note on Romans 1:8), Paul, with little to be thankful for in the Galatian situation, expresses amazement at the way his converts are deserting the gospel of Christ for a perverted message. He reasserts the one gospel he has preached (Gal 1:7-9) and begins to defend himself (Gal 1:10).

6 [6] The one who called you: God or Christ, though in actuality Paul was the divine instrument to call the Galatians.

7 [8] Accursed: in Greek, anathema; cf Romans 9:3; 1 Cor 12:3; 16:22.

8 [10] This charge by Paul's opponents, that he sought to conciliate people with flattery and to curry favor with God, might refer to his mission practices (cf 1 Cor 9:19-23) but the word still suggests it refers to his pre-Christian days (cf Gal 1:14; Philippians 3:6). The self-description slave of Christ is one Paul often uses in a greeting (Romans 1:1).

9 [11-2:21] Paul's presentation on behalf of his message and of his apostleship reflects rhetorical forms of his day: he first narrates the facts about certain past events (Gal 1:12-2:14) and then states his contention regarding justification by faith as the gospel message (Gal 2:15-21). Further arguments follow from both experience and scripture in Gal 3; 4 before he draws out the ethical consequences (Gal 5:1-6:10). The specific facts that he takes up here to show that his gospel is not a human invention (Gal 1:11) but came through a revelation of Jesus Christ (Gal 1:12) deal with his own calling as a Christian missionary (Gal 1:13-17), his initial relations with the apostles in Jerusalem (Gal 1:18-24), a later journey to Jerusalem (Gal 2:1-10), and an incident in Antioch involving Kephas and persons from James (Gal 2:11-14). The content of Paul's revealed gospel is then set forth in the heart of the letter (Gal 2:15-21).

10 [12] Although Paul received his gospel through a revelation from Christ, this did not exclude his use of early Christian confessional formulations. See the note on Gal 1:4.

11 [13-17] Along with Philippians 3:4-11, which also moves from autobiography to its climax in a discussion on justification by faith (cf Gal 2:15-21), this passage is Paul's chief account of the change from his former way of life (Gal 1:13) to service as a Christian missionary (Gal 1:16); cf Acts 9:1-22; 22:4-16; 26:9-18. Paul himself does not use the term ＂conversion＂ but stresses revelation (Gal 1:12, 16). In Gal 1:15 his language echoes the Old Testament prophetic call of Jeremiah. Unlike the account in Acts (cf Acts 22:4-16), the calling of Paul here includes the mission to proclaim Christ to the Gentiles (Gal 1:16).

12 [16] Flesh and blood: human authorities (cf Matthew 16:17; 1 Cor 15:50). Paul's apostleship comes from God (Gal 1:1).

13 [17] Arabia: probably the region of the Nabataean Arabs, east and south of Damascus.

14 [18-24] Paul's first journey to Jerusalem as a Christian, according to Galatians (cf Acts 9:23-31 and the note on Acts 12:25). He is quite explicit about contacts there, testifying under oath (Gal 1:20). On returning to Syria (perhaps specifically Damascus, cf Gal 1:17) and Cilicia (including his home town Tarsus, cf Acts 9:30; 22:3), Paul most likely engaged in missionary work. He underscores the fact that Christians in Judea knew of him only by reputation.

15 [18] After three years: two years and more, since Paul's call. To confer with Cephas may mean simply ＂pay a visit＂ or more specifically ＂get information from＂ him about Jesus, over a two-week period. Cephas: Aramaic name of Simon (Peter); cf Matthew 16:16-18 and the notes there.

16 [19] James the brother of the Lord: not one of the Twelve, but a brother of Jesus (see the note on Mark 6:3). He played an important role in the Jerusalem church (see the note on Gal 2:9), the leadership of which he took over from Peter (Acts 12:17). Paul may have regarded James as an apostle.

Galatians
Chapter 2

1 1 2 Then after fourteen years I again went up to Jerusalem with Barnabas, taking Titus along also.

过了十四年，我同巴尔纳伯再上耶路撒冷去，还带了弟铎同去。

2 I went up in accord with a revelation, 3 and I presented to them the gospel that I preach to the Gentiles--but privately to those of repute--so that I might not be running, or have run, in vain.

我是受了启示而上去的；我在那里向他们陈述了我在异民中间所讲的福音，和私下向那些有权威的人陈述过，免得我白白地奔跑，或者徒然奔走了。

3 Moreover, not even 4 Titus, who was with me, although he was a Greek, was compelled to be circumcised,

但是，即连跟我的弟铎，他虽是希腊人，也没有被强迫领受割损，

4 but because of the false brothers 5 secretly brought in, who slipped in to spy on our freedom that we have in Christ Jesus, that they might enslave us—

因为，有些潜入的假兄弟，曾要他受割损；这些人潜入了教会，是为窥探我们在基督耶稣内所享有的自由，好使我们再成为奴隶；

5 to them we did not submit even for a moment, so that the truth of the gospel 6 might remain intact for you.

可是对他们，我们连片刻时间也没有让步屈服，为使福音的真理在你们中保持不变。

6 But from those who were reputed to be important (what they once were makes no difference to me; God shows no partiality)--those of repute made me add nothing.

至于那些所谓有权威的人──不论他们以前是何等人物，与我毫不相干；天主决不顾情面──那些有权威的人，也没有另外吩咐我什么；

7 7 On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter to the circumcised,

反而他们看出来，我是受了委托，向未受割损的人宣传福音，就如伯多禄被委派向受割损的人宣传福音一样；

8 for the one who worked in Peter for an apostolate to the circumcised worked also in me for the Gentiles,

因为，那叫伯多禄为受割损的人致力尽宗徒之职的，也叫我为外邦人致力尽宗徒之外。

9 and when they recognized the grace bestowed upon me, James and Cephas and John, 8 who were reputed to be pillars, gave me and Barnabas their right hands in partnership, that we should go to the Gentiles and they to the circumcised.

所以，他们一认清了所赋与我的恩宠，那称为柱石的雅各伯、刻法和若望，就与我和巴尔纳伯握手，表示通力合作，叫我们往外邦人那里去，而他们却往受割损的人那里去。

10 Only, we were to be mindful of the poor, 9 which is the very thing I was eager to do.

他们只要我们怀念穷人；对这一点我也曾尽力行了。

11 10 11 And when Kephas came to Antioch, I opposed him to his face because he clearly was wrong.

但是，当刻法来到安提约基雅时，我当面反对了他，因为他有可责的地方。

12 For, until some people came from James, 12 he used to eat with the Gentiles; but when they came, he began to draw back and separated himself, because he was afraid of the circumcised.

原来由雅各伯那里来了一些人，在他们未到以前，他惯常同外邦人一起吃饭；可是他们一来到了，他因怕那些受割损的人，就退避了，自己躲开。

13 And the rest of the Jews 13 (also) acted hypocritically along with him, with the result that even Barnabas was carried away by their hypocrisy.

其余的犹太人也都跟他一起装假，以致连巴尔纳伯也受了他们的牵引而装假。

14 But when I saw that they were not on the right road in line with the truth of the gospel, I said to Kephas in front of all, "If you, though a Jew, are living like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?" 14

我一见他们的行为与福音的真理不合，就当着众人对刻法说：“你是犹太人，竟按照外邦人的方式，而不按照犹太人的方式过活，你怎么敢强迫外邦人犹太化呢？”

15 15 We, who are Jews by nature and not sinners from among the Gentiles,

我们生来是犹太人，而不是出于外邦民族的罪人；

16 (yet) who know that a person is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus that we may be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. 16

可是我们知道：人成义不是由于遵行法律，而只是因着对耶稣基督的信仰，所以我们也信从了基督耶稣，为能由于对基督的信仰，而不由于遵行法律成义，因为由于遵守法律，任何人都不得成义。

17 But if, in seeking to be justified in Christ, we ourselves are found to be sinners, is Christ then a minister of sin? 17 Of course not!

如果我们在基督内求成义的人，仍如他们一样被视为罪人，那么基督岂不是成为支持罪恶的人了吗？绝对不是。

18 But if I am building up again those things that I tore down, then I show myself to be a transgressor. 18

如果我把我所拆毁的，再修建起来，我就证明我是个罪犯。

19 For through the law I died to the law, 19 that I might live for God. I have been crucified with Christ;

其实，我已由于法律而死于法律了，为能生活于天主；我已同基督被钉在十字架上了，

20 yet I live, no longer I, but Christ lives in me; insofar as I now live in the flesh, I live by faith in the Son of God who has loved me and given himself up for me.

所以，我生活已不是我生活，而是基督在我内生活；我现今在肉身内生活，是生活在对天主子的信仰内；他爱了我，且为我舍弃了自己。

21 I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing.

我决不愿使天主的恩宠无效，因为，如果成义是赖着法律，那么，基督就白白地死了。



Footnotes(注解)

1 [1-10] Paul's second journey to Jerusalem, according to Galatians, involved a private meeting with those of repute (Gal 2:2). At issue was a Gentile, Titus, and the question of circumcision, which false brothers (Gal 2:4) evidently demanded for him. Paul insists that the gospel he preaches (Gal 2:2; cf Gal 1:9, 11) remained intact with no addition by those of repute (Gal 2:6); that Titus was not compelled to accept circumcision (Gal 2:3); and that he and the reputed pillars in Jerusalem agreed on how each would advance the missionary task (Gal 1:7-10). Usually, Gal 1:1-10 is equated with the "Council of Jerusalem," as it is called, described in Acts 15. See the notes on Acts 15:6-12, 13-35, the latter concerning the "decree" that Paul does not mention.

2 [1] After fourteen years: thirteen or more years, probably reckoned from the return to Syria and Cilicia (Gal 1:21), though possibly from Paul's calling as a Christian (Gal 1:15). Barnabas: cf Gal 2:9, 13; 1 Cor 9:6. A Jewish Christian missionary, with whom Paul worked (Acts 4:36-37; 11:22, 25, 30; 12:25; 13:1-3; 15:2). Titus: a missionary companion of Paul (2 Cor 2:13; 7:6, 13-15; 8:6, 16, 23; 12:18), non-Jewish (Gal 2:3), never mentioned in Acts.

3 [2] A revelation: cf Gal 1:1, 12. Paul emphasizes it was God's will, not Jerusalem authority, that led to the journey. Acts 15:2 states that the church in Antioch appointed Paul and Barnabas for the task. Those of repute: leaders of the Jerusalem church; the term, while positive, may be slightly ironic (cf Gal 1:6, 9). Run, in vain: while Paul presents a positive picture in what follows, his missionary work in Galatia would have been to no purpose if his opponents were correct that circumcision is needed for complete faith in Christ.

4 [3] Not even a Gentile Christian like Titus was compelled to receive the rite of circumcision. The Greek text could be interpreted that he voluntarily accepted circumcision, but this is unlikely in the overall argument.

5 [4] False brothers: Jewish Christians who took the position that Gentile Christians must first become Jews through circumcision and observance of the Mosaic law in order to become Christians; cf Acts 15:1.

6 [5] The truth of the gospel: the true gospel, in contrast to the false one of the opponents (Gal 1:6-9); the gospel of grace, used as a norm (Gal 2:14).

7 [7-9] Some think that actual "minutes" of the meeting are here quoted. Paul's apostleship to the Gentiles (Gal 1:16) is recognized alongside that of Peter to the Jews. Moreover, the right to proclaim the gospel without requiring circumcision and the Jewish law is sealed by a handshake. That Paul and colleagues should go to the Gentiles did not exclude his preaching to the Jews as well (Romans 1:13-16) or Cephas to Gentile areas.

8 [9] James and Cephas and John: see the notes on Gal 1:18, 19; on Peter and John as leaders in the Jerusalem church, cf Acts 3:1 and Acts 8:14. The order here, with James first, may reflect his prominence in <, st1:City w:st="on">Jerusalem after Peter (Kephas) departed (Acts 12:17).

9 [10] The poor: Jerusalem Christians or a group within the church there (cf Romans 15:26). The collection for them was extremely important in Paul's thought and labor (cf Romans 15:25-28; 1 Cor 16:1-4; 2 Cor 8-9).

10 [11-14] The decision reached in Jerusalem (Gal 2:3-7) recognized the freedom of Gentile Christians from the Jewish law. But the problem of table fellowship between Jewish Christians, who possibly still kept kosher food regulations, and Gentile believers was not yet settled. When Cephas first came to the racially mixed community of Jewish and Gentile Christians in Antioch (Gal 2:12), he ate with non-Jews. Pressure from persons arriving later from Jerusalem caused him and Barnabas to draw back. Paul therefore publicly rebuked Peter's inconsistency toward the gospel (Gal 2:14). Some think that what Paul said on that occasion extends through Gal 2:16, 21.

11 [11] Clearly was wrong: literally, "stood condemned," by himself and also by Paul. His action in breaking table fellowship was especially grievous if the eating involved the meal at the Lord's supper (cf 1 Cor 11:17-25).

12 [12] Some people came from James: strict Jewish Christians (cf Acts 15:1, 5; 21:20-21), either sent by James (Gal 1:19; 2:9) or claiming to be from the leader of the Jerusalem church. The circumcised: presumably Jewish Christians, not Jews.

13 [13] The Jews: Jewish Christians, like Barnabas. Hypocrisy: literally, "pretense," "play-acting"; moral insincerity.

14 [14] Compel the Gentiles to live like Jews: that is, conform to Jewish practices, such as circumcision (Gal 2:3-5) or regulations about food (Gal 2:12).

15 [15-21] Following on the series of incidents cited above, Paul's argument, whether spoken to Cephas at Antioch or only now articulated, is pertinent to the Galatian situation, where believers were having themselves circumcised (Gal 6:12-13) and obeying other aspects of Jewish law (Gal 4:9-10; 5:1-4). He insists that salvation is by faith in Christ, not by works of the law. His teaching on the gospel concerns justification by faith (Gal 2:16) in relation to sin (Gal 2:17), law (Gal 2:19), life in Christ (Gal 2:19-20), and grace (Gal 2:21).

16 [16] No one will be justified: Psalm 143:2 is reflected.

17 [17] A minister of sin: literally, "a servant of sin" (cf Romans 15:8), an agent of sin, one who promotes it. This is possibly a claim by opponents that justification on the basis of faith in Christ makes Christ an abettor of sin when Christians are found to be sinners. Paul denies the conclusion (cf Romans 6:1-4).

18 [18] To return to observance of the law as the means to salvation would entangle one not only in inevitable transgressions of it but also in the admission that it was wrong to have abandoned the law in the first place.

19 [19] Through the law I died to the law: this is variously explained: the law revealed sin (Romans 7:7-9) and led to death and then to belief in Christ; or, the law itself brought the insight that law cannot justify (Gal 2:16; Psalm 143:2); or, the "law of Christ" (Gal 6:2) led to abandoning the Mosaic law; or, the law put Christ to death (cf Gal 3:13) and so provided a way to our salvation, through baptism into Christ, through which we die (crucified with Christ; see Romans 6:6). Cf also Gal 3:19-25 on the role of the law in reference to salvation.

Galatians
Chapter 3

1 1 2 O stupid Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?

无知的迦拉达人啊！被钉在十字架上的耶稣基督，已活现地摆在你们的眼前，谁又迷惑了你们呢？

2 I want to learn only this from you: did you receive the Spirit from works of the law, or from faith in what you heard? 3

我只愿向你们请教这一点：你们领受了圣神，是由于遵行法律呢？还是由于听信福音呢？

3 Are you so stupid? After beginning with the Spirit, are you now ending with the flesh? 4

你们竟这样无知吗？你们以圣神开始了，如今又愿以肉身结束吗？

4 Did you experience so many things 5 in vain?--if indeed it was in vain.

你们竟白白受了这么多的苦吗？果然是白白地吗？

5 Does, then, the one who supplies the Spirit to you and works mighty deeds among you do so from works of the law or from faith in what you heard?

天主赐与你们圣神，并在你们中间施展了德能，是因为你们遵行法律呢？还是因为你们听信福音呢？

6 Thus Abraham ＂believed God, and it was credited to him as righteousness.＂ 6

经上这样记载说：‘亚巴郎信了天主，天主就以此算为他的正义。’

7 7 Realize then that it is those who have faith who are children of Abraham.

为此你们该晓得：具有信德的人，才是亚巴郎的子孙。

8 Scripture, which saw in advance that God would justify the Gentiles by faith, foretold the good news to Abraham, saying, ＂Through you shall all the nations be blessed.＂

圣经预见天主将使异民凭信德成义，就向亚巴郎预报福音说：‘万民都要因你获得祝福。’

9 Consequently, those who have faith are blessed along with Abraham who had faith.

可见那些具有信德的人，与有信德的亚巴郎同蒙祝福。

10 8 For all who depend on works of the law are under a curse; for it is written, ＂Cursed be everyone who does not persevere in doing all the things written in the book of the law.＂

反之，凡是依恃遵行法律的，都应受咒骂，因为经上记载说：‘凡不持守律书上所记载的一切，而依照遵行的，是可咒骂的。’

11 And that no one is justified before God by the law is clear, for ＂the one who is righteous by faith will live.＂

所以很明显的，没有一个人能凭法律在天主前成义，因为经上说：‘义人因信德而生活。’

12 But the law does not depend on faith; rather, ＂the one who does these things will live by them.＂

但是法律并非以信德为本，只说：‘遵行法令的，必因此获得生命。’

13 Christ ransomed us from the curse of the law by becoming a curse for us, for it is written, ＂Cursed be everyone who hangs on a tree,＂

但基督由法律的咒骂中赎出了我们，为我们成了可咒骂的，因为经上记载说：‘凡被悬在木架上的，是可咒骂的。’

14 that the blessing of Abraham might be extended to the Gentiles through Christ Jesus, so that we might receive the promise of the Spirit through faith.

这样天主使亚巴郎所蒙受的降福，在基督耶稣内普及于万民，并使我们能借着信德领受所应许的圣神。

15 9 Brothers, in human terms I say that no one can annul or amend even a human will once ratified.

弟兄们！就常规来说：连人的遗嘱，如果是正式成立的，谁也不得废除或增订。

16 Now the promises were made to Abraham and to his descendant. 10 It does not say, ＂And to descendants,＂ as referring to many, but as referring to one, ＂And to your descendant,＂ who is Christ.

那么，恩许是向亚巴郎和他的后裔所许诺的，并没有说＂后裔们＂，好象是向许多人说的，而是向一个人，即＂你的后裔＂，就是指基督。

17 This is what I mean: the law, which came four hundred and thirty years afterward, 11 does not annul a covenant previously ratified by God, so as to cancel the promise.

我是说：天主先前所正式立定的誓约，决不能为四百三十年以后成立的法律所废除，以致使恩许失效。

18 For if the inheritance comes from the law, it is no longer from a promise; but God bestowed it on Abraham through a promise. 12

如果承受产业是由于法律，就已不是由于恩许；但天主是由于恩许把产业赐给了亚巴郎。

19 13 14 Why, then, the law? It was added for transgressions, until the descendant came to whom the promise had been made; it was promulgated by angels at the hand of a mediator.

那么，为什么还有法律呢？它是为显露过犯而添设的，等他所恩许的后裔来到，它原是借着天使，经过中人的手而立定的。

20 Now there is no mediator when only one party is involved, and God is one.

可是如果出于单方，就不需要中人了，而天主是由单方赐与了恩许。

21 Is the law then opposed to the promises (of God)? Of course not! For if a law had been given that could bring life, then righteousness would in reality come from the law.

那么，法律相反天主的恩许吗？绝对不是。如果所立定的法律赐与人生命，正义就的确是出于法律了。

22 But scripture confined all things under the power of sin, that through faith in Jesus Christ the promise might be given to those who believe.

但是圣经说过：一切人都被禁锢在罪恶权下，好使恩许借着对基督耶稣的信仰，归于相信的人。

23 15 Before faith came, we were held in custody under law, confined for the faith that was to be revealed.

在＂信仰＂尚未来到以前，我们都被禁锢在法律的监守之下，以期待＂信仰＂的出现。

24 Consequently, the law was our disciplinarian 16 for Christ, that we might be justified by faith.

这样，法律就成了我们的启蒙师，领我们归于基督，好使我们由于信仰而成义。

25 But now that faith has come, we are no longer under a disciplinarian.

但是＂信仰＂一到，我们就不再处于启蒙师权下了。

26 For through faith you are all children of God 17 in Christ Jesus.

其实你们众人都借着对基督耶稣的信仰，成了天主的子女，

27 18 19 For all of you who were baptized into Christ have clothed yourselves with Christ.

因为你们凡是领了洗归于基督的，就是穿上了基督：

28 There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus. ,

不再分犹太人或希腊人，奴隶或自由人，男人或女人，因为你们众人在基督耶稣内已成了一个。

29 And if you belong to Christ, then you are Abraham's descendant, heirs according to the promise.

如果你们属于基督，那么，你们就是亚巴郎的后裔，就是按照恩许作承继的人。



Footnotes(注解)

1 [1-14] Paul's contention that justification comes not through the law or the works of the law but by faith in Christ and in his death (Gal 2:16, 21) is supported by appeals to Christian experience (Gal 3:1-5) and to scripture (Gal 3:6-14). The gift of God's Spirit to the Galatians came from the gospel received in faith, not from doing what the law enjoins. The story of Abraham shows that faith in God brings righteousness (Gal 3:6; Genesis 15:6). The promise to Abraham (Gal 3:8; Genesis 12:3) extends to the Gentiles (Gal 3:14)

2 [1] Stupid: not just senseless, for they were in danger of deserting their salvation.

3 [2] Faith in what you heard: Paul's message received with faith. The Greek can also mean ＂the proclamation of the faith＂ or ＂a hearing that comes from faith.＂

4 [3] On the contrast of Spirit and flesh, cf Romans 8:1-11. Having received the Spirit, they need not be circumcised now.

5 [4] Experience so many things: probably the mighty deeds of Gal 1:5 but possibly the experience of sufferings.

6 [6] Abraham . . . righteousness: see Genesis 15:6; Romans 4:3. The Galatians like Abraham heard with faith and experienced justification. This first argument forms the basis for the further scriptural evidence that follows.

7 [7-9] Faith is what matters, for Abraham and the children of Abraham, in contrast to the claims of the opponents that circumcision and observance of the law are needed to bring the promised blessing of Genesis 12:3; cf Genesis 18:18; Sirach 44:21; Acts 3:25.

8 [10-14] Those who depend not on promise and faith but on works of the law are under a curse because they do not persevere in doing all the things written in the book of the law (Gal 3:10; Deut 27:26) in order to gain life (Gal 3:12; Lev 18:5; cf Romans 10:5). But scripture teaches that no one is justified before God by the law (Gal 3:11; Hebrews 2:4, adapted from the Greek version of Habakkuk; cf Romans 1:17; Hebrews 10:38). Salvation, then, depends on faith in Christ who died on the cross (Gal 3:13), taking upon himself a curse found in Deut 21:23 (about executed criminals hanged in public view), to free us from the curse of the law (Gal 3:13). That the Gentile Galatians have received the promised Spirit (Gal 3:14) by faith and in no other way returns the argument to the experience cited in Gal 3:1-5.

9 [15-18] A third argument to support Paul's position that salvation is not through the law but by promise (Gal 3:1-14) comes from legal practice and scriptural history. A legal agreement or human will, duly ratified, is unalterable (Gal 3:15). God's covenant with Abraham and its repeated promises (Genesis 12:2-3, 7; 13:15; 17:7-8; 22:16-18; 24:7) is not superseded by the law, which came much later, in the time of Moses. The inheritance (of the Spirit and the blessings) is by promise, not by law (Gal 3:18). Paul's argument hinges on the fact that the same Greek word, diatheke, can be rendered as will or testament (Gal 3:15) and as covenant (Gal 3:17).

10 [16] Descendant: literally, ＂and to his seed.＂ The Hebrew, as in Genesis 12:7; 15:18; 22:17-18, is a collective singular, traditionally rendered as a plural, descendants, but taken by Paul in its literal number to refer to Christ as descendant of Abraham.

11 [17] Four hundred and thirty years afterward: follows Exodus 12:40 in the Greek (Septuagint) version, in contrast to Genesis 15:13 and Acts 7:6, for chronology.

12 [18] This refutes the opponents' contention that the promises of God are fulfilled only as a reward for human observance of the law.

13 [19-22] A digression: if the Mosaic law, then, does not save or bring life, why was it given? Elsewhere, Paul says the law served to show that sin is (Romans 3:20; 7:7-8). Here the further implication is that the law in effect served to produce transgressions. Moreover, it was received at second hand by angels, through a mediator, not directly from God (Gal 3:19). The law does not, however, oppose God's purposes, for it carries out its function (Gal 3:22), so that righteousness comes by faith and promise, not by human works of the law.

14 [19] The descendant: Christ (Gal 3:16). By angels: Deut 33:2-4 stressed their presence as enhancing the importance of the law; Paul uses their role to diminish its significance (cf Acts 7:38, 53). A mediator: Moses. But in a covenant of promise, where all depends on the one God, no mediator is needed (Gal 3:20).

15 [23-29] Paul adds a further argument in support of righteousness or justification by faith and through God's promise rather than by works of the law (Gal 2:16; 3:22): as children of God, baptized into Christ, the Galatians are all Abraham's descendant and heirs of the promise to Abraham (Gal 3:8, 14, 16-18, 29). The teaching in Gal 3:23-25, that since faith (Christianity) has come, we are no longer under the law, could be taken with the previous paragraph on the role of the Mosaic law, but it also fits here as a contrast between the situation before faith (Gal 3:23) and the results after faith has come (Gal 3:25-29).

16 [24-25] Disciplinarian: the Greek paidagogos referred to a slave who escorted a child to school but did not teach or tutor; hence, a guardian or monitor. Applying this to the law fits the role of the law described in Gal 3:19-25.

17 [26] Children of God: literally ＂sons,＂ in contrast to the young child under the disciplinarian in Gal 3:24-25. The term includes males and females (Gal 3:28).

18 [27-28] Likely a formula used at baptism that expresses racial, social-economic, and sexual equality in Christ (cf Col 3:11).

19 [27] Clothed yourselves with Christ: literally, ＂have put on Christ＂; cf Romans 13:14; Eph 4:24; Col 3:10. Baptismal imagery, traceable to the Old Testament (Job 29:14; Isaiah 59:17) but also found in pagan mystery cults.

Galatians
Chapter 4

1 1 2 I mean that as long as the heir is not of age, he is no different from a slave, although he is the owner of everything,

再说：承继人几时还是孩童，虽然他是一切家业的主人，却与奴隶没有分别，

2 but he is under the supervision of guardians and administrators until the date set by his father.

仍属于监护人和代理人的权下，直到父亲预定的期限。

3 In the same way we also, when we were not of age, were enslaved to the elemental powers of the world. 3

同样，当我们以前还作孩童的时候，我们是隶属于今世的蒙学权下；

4 But when the fullness of time had come, God sent his Son, born of a woman, born under the law,

但时期一满，天主就派遣了自己的儿子来，生于女人，生于法律之下，

5 to ransom those under the law, so that we might receive adoption.

为把在法律之下的人赎出来，使我们获得义子的地位。

6 As proof that you are children, 4 God sent the spirit of his Son into our hearts, crying out, ＂Abba, Father!＂

为证实你们确实是天主的子女，天主派遣了自己儿子的圣神，到我们心内喊说：＂阿爸，父啊！＂

7 So you are no longer a slave but a child, and if a child then also an heir, through God.

所以你已不再是奴隶，而是儿子了；如果是儿子，赖天主的恩宠，也成了承继人。

8 5 6 At a time when you did not know God, you became slaves to things that by nature are not gods;

当你们还不认识天主的时候，服事了一些本来不是神的神；

9 but now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and destitute elemental powers? Do you want to be slaves to them all over again?

但如今你们认识了天主，更好说为天主所认识；那么，你们怎么又再回到那无能无用的蒙学里去，情愿再作他们的奴隶呢？

10 You are observing days, months, seasons, and years. 7

你们竟又谨守某日、某月、某时、某年！

11 I am afraid on your account that perhaps I have labored for you in vain. 8

我真为你们担心，怕我白白地为你们辛苦了。

12 9 10 I implore you, brothers, be as I am, because I have also become as you are. You did me no wrong;

弟兄们！我恳求你们要象我一样，因为我曾一度也象你们一样。你们一点也没有亏负过我。

13 you know that it was because of a physical illness 11 that I originally preached the gospel to you,

你们知道：当我初次给你们宣讲福音时，正当我身患重病，

14 and you did not show disdain or contempt because of the trial caused you by my physical condition, but rather you received me as an angel of God, as Christ Jesus.

虽然我的病势为你们是个试探，你们却没有轻看我，也没有厌弃我，反接待我有如一位天主的天使，有如基督耶稣。

15 Where now is that blessedness of yours? 12 Indeed, I can testify to you that, if it had been possible, you would have torn out your eyes and given them to me.

那么，你们当日所庆幸的在那里呢？我敢为你们作证：如若可能，你们那时也会把你们的眼睛挖出来给我。

16 So now have I become your enemy by telling you the truth?

那么，只因我给你们说实话，就成了你们的仇人吗？

17 They show interest in you, but not in a good way; they want to isolate you, 13 so that you may show interest in them.

那些人对你们表示关心，并不怀好意；他们只是愿意使你们与我隔绝，好叫你们也关心他们。

18 Now it is good to be shown interest for good reason at all times, and not only when I am with you.

受人关心固然是好的，但应怀好意，且该常常如此，并不单是我在你们中间的时候。

19 My children, for whom I am again in labor until Christ be formed in you!

我的孩子们！我愿为你们再受产痛，直到基督在你们内形成为止。

20 I would like to be with you now and to change my tone, for I am perplexed because of you.

恨不得我现今就在你们跟前，改变我的声调，因为我对你们实在放心不下。

21 14 Tell me, you who want to be under the law, do you not listen to the law?

你们愿意属于法律的，请告诉我：你们没有听见法律说什么吗？

22 For it is written that Abraham had two sons, one by the slave woman and the other by the freeborn woman.

法律曾记载说：亚巴郎有两个儿子：一个生于婢女，一个生于自由的妇人。

23 The son of the slave woman was born naturally, the son of the freeborn through a promise.

那生于婢女的，是按常例而生的；但那生于自由妇人的，却是因恩许而生的。

24 Now this is an allegory. These women represent two covenants. One was from Mount Sinai, bearing children for slavery; this is Hagar.

这都含有寓意：那两个妇人是代表两个盟约：一是出于西乃山，生子为奴，那即是哈加尔──

25 Hagar represents Sinai, 15 a mountain in Arabia; it corresponds to the present Jerusalem, for she is in slavery along with her children.

西乃山是在阿剌伯──这哈加尔相当于现在的耶路撒冷，因为耶路撒冷与她的子女同为奴隶。

26 But the Jerusalem above is freeborn, and she is our mother.

然而那属于天上的耶路撒冷却是自由的，她就是我们的母亲：

27 For it is written: ＂Rejoice, you barren one who bore no children; break forth and shout, you who were not in labor; for more numerous are the children of the deserted one than of her who has a husband.＂ 16

诚如经上记载说：‘不生育的石女，喜乐罢！未经产痛的女人，欢呼高唱罢！因为被弃者的子女比有夫者的子女还多。’

28 Now you, brothers, like Isaac, are children of the promise.

弟兄们！你们象依撒格一样，是恩许的子女。

29 But just as then the child of the flesh persecuted the child of the spirit, it is the same now.

但是，先前那按常例而生的怎样迫害了那按神恩而生的，如今还是这样。

30 But what does the scripture say? ＂Drive out the slave woman and her son! For the son of the slave woman shall not share the inheritance with the son＂ of the freeborn.

然而经上说了什么？‘你将婢女和她的儿子赶走，因为婢女的儿子不能与自由妇人的儿子，一同承受家业。’

31 Therefore, brothers, we are children not of the slave woman but of the freeborn woman.

所以，弟兄们，我们不是婢女的子女，而是自由妇人的子女。



Footnotes(注解)

1 [1-7] What Paul has argued in Gal 3:26-29 is now elaborated in terms of the Christian as the heir (Gal 4:1, 7; cf Gal 3:18, 29) freed from control by others. Again, as in Gal 3:2-5, the proof that Christians are children of God is the gift of the Spirit of Christ relating them intimately to God.

2 [1,3] Not of age: an infant or minor.

3 [3] The elemental powers of the world: while the term can refer to the ＂elements＂ like earth, air, fire, and water or to elementary forms of religion, the sense here is more likely that of celestial beings that were thought in pagan circles to control the world; cf Gal 4:8; Col 2:8, 20.

4 [6] Children: see the note on Gal 3:26; here in contrast to the infant or young person not of age (Gal 3:1, 3). Abba: cf Mark 14:36 and the note; Romans 8:15.

5 [8-11] On the basis of the arguments advanced from Gal 3:1 through Gal 4:7, Paul now launches his appeal to the Galatians with the question, how can you turn back to the slavery of the law (Gal 4:9)? The question is posed with reference to bondage to the elemental powers (see the note on Gal 4:3) because the Galatians had originally been converted to Christianity from paganism, not Judaism (Gal 4:8). The use of the direct question is like Gal 3, 3-5.

6 [8] Things that by nature are not gods: or ＂gods that by nature do not exist.＂

7 [10] This is likely a reference to ritual observances from the Old Testament, promoted by opponents: sabbaths or Yom Kippur, new moon, Passover or Pentecost, sabbatical years.

8 [11] Cf Gal 2:2. If the Galatians become slaves . . . all over again to the law (Gal 4:9), Paul will have worked in vain among them.

9 [12-20] A strongly personal section. Paul appeals to past ties between the Galatians and himself. He speaks sharply of the opponents (Gal 4:17-18) and pastorally to the Galatians (Gal 4:19-20).

10 [12] Because I have also become as you are: a terse phrase in Greek, meaning ＂Be as I, Paul, am,＂ i.e., living by faith, independent of the law, for, in spite of my background in Judaism (Gal 1:13), I have become as you Galatians are now, a brother in Christ.

11 [13] Physical illness: because its nature is not described, some assume an eye disease (Gal 4:15); others, epilepsy; some relate it to 2 Cor 12:7-9. Originally: this may also be translated ＂formerly＂ or ＂on the first (of two) visit(s)＂; cf Acts 16:6; 18:23.

12 [15] That blessedness of yours: possibly a reference to the Galatians' initial happy reception of Paul (Gal 4:14) and of his gospel (Gal 1:6; 3:1-4) and their felicitation at such blessedness, but the phrase could also refer ironically to earlier praise by Paul of the Galatians, no longer possible when they turn from the gospel to the claims of the opponents (Gal 4:17-18; 1:7). If the word is a more literal reference to a beatitude, Gal 3:26-28 may be in view.

13 [17] Isolate you: that is, from the blessings of the gospel and/or from Paul.

14 [21-31] Paul supports his appeal for the gospel (Gal 4:9; 1:6-9; 2:16; 3:2) by a further argument from scripture (cf Gal 3:6-18). It involves the relationship of Abraham (Gal 3:6-16) to his wife, Sarah, the freeborn woman, and to Hagar, the slave woman, and the contrast between the sons born to each, Isaac, child of promise, and Ishmael, son of Hagar (Genesis 16; 21). Only through Isaac is the promise of God preserved. This allegory (Gal 4:24), with its equation of the Sinai covenant and Mosaic law with slavery and of the promise of God with freedom, Paul uses only in light of previous arguments. His quotation of Genesis 21:10 at Gal 4:30 suggests on a scriptural basis that the Galatians should expel those who are troubling them (Gal 1:7).

15 [25] Hagar represents Sinai . . . : some manuscripts have what seems a geographical note, ＂For Sinai is a mountain in Arabia.＂

16 [27] Isaiah 54:1 in the Septuagint translation is applied to Sarah as the barren one (in Genesis 15) who ultimately becomes the mother not only of Isaac but now of numerous children, i.e., of all those who believe, the children of the promise (Gal 4:28).


  

Galatians
Chapter 5

1 1 2 For freedom Christ set us free; so stand firm and do not submit again to the yoke of slavery.

基督解救了我们，是为使我们获得自由；所以你们要站稳，不可再让奴隶的轭束缚住你们。

2 It is I, Paul, who am telling you that if you have yourselves circumcised, Christ will be of no benefit to you.

请注意，我保禄告诉你们：若你们还愿意受割损，基督对你们就没有什么益处。

3 Once again I declare to every man who has himself circumcised that he is bound to observe the entire law. 3

我再向任何自愿受割损的人声明：他有遵守全部法律的义务。

4 You are separated from Christ, you who are trying to be justified by law; you have fallen from grace.

你们这些靠法律寻求成义的人，是与基督断绝了关系，由恩宠上跌了下来。

5 For through the Spirit, by faith, we await the hope of righteousness.

至于我们，我们却是依赖圣神，由于信德，怀着能成义的希望，

6 For in Christ Jesus, neither circumcision nor uncircumcision counts for anything, but only faith working through love. 4

因为在基督耶稣内，割损或不割损都算不得什么，唯有以爱德行事的信德，才算什么。

7 5 6 You were running well; who hindered you from following (the) truth?

以前你们跑得好！有谁拦阻了你们去追随真理呢？

8 That enticement does not come from the one who called you.7

这种劝诱决不是出自那召选你们的天主。

9 A little yeast leavens the whole batch of dough.

少许的酵母就能使整个面团发酵。

10 I am confident of you in the Lord that you will not take a different view, and that the one who is troubling you will bear the condemnation, whoever he may be.

我在主内信任你们，认为你们不会有什么别的心思；但那扰乱你们的人，不论他是谁，必要承受惩罚。

11 As for me, brothers, if I am still preaching circumcision, 8 why am I still being persecuted? In that case, the stumbling block of the cross has been abolished.

至于我，弟兄们，如果我仍宣讲割损的需要，那我为什么还受迫害？若是这样，十字架的绊脚石就早已除去了。

12 Would that those who are upsetting you might also castrate themselves! 9

巴不得那些扰乱你们的人，将自己割净了

13 10 11 For you were called for freedom, brothers. But do not use this freedom as an opportunity for the flesh; rather, serve one another through love.

弟兄们，你们蒙召选，是为得到自由；但不要以这自由作为放纵肉欲的借口，惟要以爱德彼此服事。

14 For the whole law is fulfilled in one statement, namely, "You shall love your neighbor as yourself." 12

因为全部法律总括在这句话内：‘爱你的近人如你自己’。

15 But if you go on biting and devouring one another, beware that you are not consumed by one another.

但如果你们彼此相咬相吞，你们要小心，免得同归于尽。

16 I say, then: live by the Spirit and you will certainly not gratify the desire of the flesh. 13

我告诉你们：你们若随圣神的引导行事，就决不会去满足本性的私欲，

17 For the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to each other, so that you may not do what you want.

因为本性的私欲相反圣神的引导，圣神的引导相反本性的私欲：二者互相敌对，致使你们不能行你们所愿意的事。

18 But if you are guided by the Spirit, you are not under the law.

但如果你们随圣神的引导，就不在法律权下。

19 14 Now the works of the flesh are obvious: immorality, impurity, licentiousness,

本性私欲的作为是显而易见的：即淫乱、不洁、放荡、

20 idolatry, sorcery, hatreds, rivalry, jealousy, outbursts of fury, acts of selfishness, dissensions, factions,

崇拜偶像、施行邪法、仇恨、竞争、嫉妒、忿怒、争吵、不睦、分党、

21 occasions of envy, 15 drinking bouts, orgies, and the like. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.

妒恨、【凶杀、】醉酒、宴乐，以及与这些相类似的事。我以前劝戒过你们，如今再说一次：做这种事的人，决不能承受天主的国。

22 In contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness,

然而圣神的效果却是：仁爱、喜乐、平安、忍耐、良善、温和、忠信、

23 gentleness, self-control. Against such there is no law.

柔和、节制：关于这样的事，并没有法律禁止。

24 Now those who belong to Christ (Jesus) have crucified their flesh with its passions and desires.

凡是属于耶稣基督的人，已把肉身同邪情和私欲钉在十字架上了。

25 If we live in the Spirit, let us also follow the Spirit.

如果我们因圣神生活，就应随从圣神的引导而行事。

26 Let us not be conceited, provoking one another, envious of one another.

不要贪图虚荣，不要彼此挑拨，互相嫉妒。



Footnotes（注解）

1 [1-6] Paul begins the exhortations, continuing through Gal 6:10, with an appeal to the Galatians to side with freedom instead of slavery (Gal 5:1). He reiterates his message of justification or righteousness by faith instead of law and circumcision (Gal 5:2-5); cf Gal 2:16; 3:3. Faith, not circumcision, is what counts (Gal 5:6).

2 [1] Freedom: Paul stresses as the conclusion from the allegory in Gal 4:21-31 this result of Christ's work for us. It is a principle previously mentioned (Gal 2:4), the responsible use of which Gal 5:13 will emphasize.

3 [3] Cf Gal 3:10-12. Just as those who seek to live by the law must carry out all its contents, so those who have faith and live by promise must stand firm in their freedom (Gal 5:1, 13).

4 [6] Cf Romans 2:25-26; 1 Cor 7:19; Gal 6:15. The Greek for faith working through love or "faith expressing itself through love" can also be rendered as "faith energized by (God's) love."

5 [7-12] Paul addresses the Galatians directly: with questions (Gal 5:7, 11), a proverb (Gal 5:9), a statement (Gal 5:8), and biting sarcasm (Gal 5:12), seeking to persuade the Galatians to break with those trying to add law and circumcision to Christ as a basis for salvation.

6 [7] Running well: as in an athletic contest; cf Gal 2:2; 1 Cor 9:24-26; Philippians 2:16; 3:14.

7 [8] The one who called you: see the note on Gal 1:6.

8 [11] Preaching circumcision: this could refer to Paul's pre- Christian period (possibly as a missionary for Judaism); more probably it arose as a charge from opponents, based perhaps on the story in Acts 16:1-3 that Paul had circumcised Timothy "on account of the Jews." Unlike the Gentile Titus in Gal 2:3 Timothy was the son of a Jewish mother. The stumbling block of the cross: cf 1 Cor 1:23.

9 [12] A sarcastic half-wish that their knife would go beyond mere circumcision; cf Philippians 3:2 and the note there.

10 [13-26] In light of another reminder of the freedom of the gospel (Gal 5:13; cf Gal 5:1), Paul elaborates on what believers are called to do and be: they fulfill the law by love of neighbor (Gal 5:14-15), walking in the Spirit (Gal 5:16-26), as is illustrated by concrete fruit of the Spirit in their lives.

11 [13] Serve . . . through love: cf Gal 5:6.

12 [14] Lev 19:18, emphasized by Jesus (Matthew 22:39; Luke 10:27); cf Romans 13:8-10.

13 [16-25] Spirit . . . flesh: cf Gal 3:3 and the note on Romans 8:1-13.

14 [19-23] Such lists of vices and virtues (cf Romans 1:29-31; 1 Cor 6:9-10) were common in the ancient world. Paul contrasts works of the flesh (Gal 5:19) with fruit (not "works") of the Spirit (Gal 5:22). Not law, but the Spirit, leads to such traits.

15 [21] Occasions of envy: after the Greek word phthonoi, "envies," some manuscripts add a similar sounding one, phonoi, "murders."

Galatians
Chapter 6

1 1 Brothers, even if a person is caught in some transgression, you who are spiritual should correct that one in a gentle spirit, looking to yourself, so that you also may not be tempted.

弟兄们，如果见一个人陷于某种过犯，你们既是属神的人，就该以柔和的心神矫正他；但你们自己要小心，免得也陷入诱惑。

2 Bear one another's burdens, and so you will fulfill the law of Christ. 2

你们应彼此协助背负重担，这样，你们就满全了基督的法律。

3 For if anyone thinks he is something when he is nothing, he is deluding himself.

人本来不算什么，若自以为算什么，就是欺骗自己。

4 3 Each one must examine his own work, and then he will have reason to boast with regard to himself alone, and not with regard to someone else;

各人只该考验自己的行为，这样，对自己也许有可夸耀之处，但不是对别人夸耀，

5 for each will bear his own load.

因为各人要背负自己的重担。

6 One who is being instructed in the word should share all good things with his instructor. 4

学习真道的，应让教师分享自己的一切财物。

7 Make no mistake: God is not mocked, for a person will reap only what he sows,

你们切不要错了，天主是嘲笑不得的：人种什么，就收什么。

8 because the one who sows for his flesh will reap corruption from the flesh, but the one who sows for the spirit will reap eternal life from the spirit.

那随从肉情撒种的，必由肉情收获败坏；然而那随从圣神撒种的，必由圣神收获永生。

9 Let us not grow tired of doing good, for in due time we shall reap our harvest, if we do not give up.

为此，我们行善不要厌倦；如果不松懈，到了适当的时节，必可收获。

10 So then, while we have the opportunity, let us do good to all, but especially to those who belong to the family of the faith. 5

所以，我们一有机会，就应向众人行善，尤其应向有同样信德的家人。

11 6 7 See with what large letters I am writing to you in my own hand!

你们看，我亲手给你们写的是多么大的字！

12 8 It is those who want to make a good appearance in the flesh who are trying to compel you to have yourselves circumcised, only that they may not be persecuted for the cross of Christ.

那些逼迫你们受割损的人，是想以外表的礼节来图人称赞，免得因基督的十字架遭受迫害；

13 Not even those having themselves circumcised 9 observe the law themselves; they only want you to be circumcised so that they may boast of your flesh.

其实，他们虽然受了割损，却也不遵守法律；他们只是愿意你们受割损，为能因在你们的肉身上所行的礼仪而夸耀。

14 But may I never boast except in the cross of our Lord Jesus Christ, through which 10 the world has been crucified to me, and I to the world.

至于我，我只以我们的主耶稣基督的十字架来夸耀，因为借着基督，世界于我已被钉在十字架上了；我于世界也被钉在十字架上了。

15 For neither does circumcision mean anything, nor does uncircumcision, but only a new creation. 11

其实，割损或不割损都算不得什么，要紧的是新受造的人。

16 Peace and mercy be to all who follow this rule 12 and to the Israel of God.

凡以此为规律而行的，愿平安与怜悯降在他们身上，即降在天主的新以色列身上！

17 From now on, let no one make troubles for me; for I bear the marks of Jesus 13 on my body.

从今以后，我切愿没有人再烦扰我，因为在我身上，我带有耶稣的烙印。

18 The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.

弟兄们！愿我们的主耶稣基督的恩宠，常与你们的心灵同在！阿们。


Footnotes(注解)

1 [1-10] The ethical exhortations begun at Gal 5:1 continue with a variety of admonitions to the community (brothers: see the note on Gal 1:2). Nearly every sentence contains a separate item of practical advice; the faith and freedom of the gospel underlie each maxim. Tensions and temptation within communal life have previously been addressed in Gal 5:15, 26 and Gal 6:1 continues with a case in which a person is caught in some transgression such as those in Gal 5:19-21; cf Gal 2:17.

2 [2] The law of Christ: cf Romans 8:2; 1 Cor 9:21; Gal 5:14. The principle of love for others is meant. To bear one another's burdens is to "serve one another through love" (Gal 5:13).

3 [4-5] Self-examination is the cure for self-deception. Compare what you are with what you were before, and give the glory to God; cf Romans 6:19-22. Load: used elsewhere of a soldier's pack. Correcting one's own conduct avoids burdening others with it.

4 [6] Implies oral instruction in the faith by catechists; these are to be remunerated for their service; cf Romans 15:27.

5 [10] The family of the faith: the Christian household or church. Doing good has a universal object (to all), but the local community makes specific the reality of those to be served.

6 [11-18] A postscript in Paul's own hand, as was his practice (see 1 Cor 16:21; 2 Thes 3:17). Paul summarizes his appeal against his opponents (Gal 6:12-13), then returns to his message of glorying in the cross, not in circumcision, as the means of salvation (Gal 6:14-15; cf Gal 5:11). A benediction follows at Gal 6:16. In the polemical spirit that the attack on his apostleship called forth (Gal 1:11-2:21), Paul reasserts his missionary credentials (Gal 6:17) before giving a final benediction (Gal 6:18).

7 [11] Large letters: in contrast to the finer hand of the scribe who wrote the letter up to this point. The larger Greek letters make Paul's message even more emphatic. Some find a hint of poor eyesight on Paul's part. See the note on Gal 4:13.

8 [12-15] The Jewish Christian opponents wished not to be persecuted, possibly by Jews. But since Judaism seems to have had a privileged status as a religion in the Roman empire, circumcised Christians might, if taken as Jews, thereby avoid persecution from the Romans. In any case, Paul instead stresses conformity with the cross of our Lord Jesus Christ; cf Gal 2:19-21; 5:11.

9 [13] Those having themselves circumcised: other manuscripts read, "those who have had themselves circumcised."

10 [14] Through which: or "through whom."

11 [15] New creation: or "new creature"; cf 2 Cor 5:17.

12 [16] This rule: the principle in Gal 6:14, 15. The Israel of God: while the church may be meant (the phrase can be translated "to all who follow this rule, even the Israel of God"; cf Gal 6:10; 1 Cor 10:18), the reference may also be to God's ancient people, Israel; cf Psalm 125:5; 128:6.

13 [17] The marks of Jesus: slaves were often branded by marks (stigmata) burned into their flesh to show to whom they belonged; so also were devotees of pagan gods. Paul implies that instead of outdated circumcision, his body bears the scars of his apostolic labors (2 Cor 11:22-31), such as floggings (Acts 16:22; 2 Cor 11:25) and stonings (Acts 14:19), that mark him as belonging to the Christ who suffered (cf Romans 6:3; 2 Cor 4:10; Col 1:24) and will protect his own.