4But because of false brothers and sisters secretly brought in, who slipped in to spy on the freedom we have in Christ Jesus, so that they might enslave us—
In the instances where the Greek New Testament says Christos Iēsous (Χριστὸς Ἰησοῦς) rather than the more common Iēsous Christos and English translations typically translate as “Christ Jesus,” the Bokyi translation says Jisos Karâs or “Jesus Christ.”
“Bokyi is a rather small language in the Cross River State of Nigeria. In one Bokyi village named Bansan the oldest man’s name is Otu Obyi. There is another man in another Bokyi village named Obyi Otu. Even though these two men share the same names every Bokyi person knows that they are two different people because of the order in which their names are used.
“If you are a translator and your language uses this same method of naming people, you can not sometimes write Jesus Christ in your translation and sometimes write Christ Jesus, and still refer to the same person. It will refer to two different people. You should always write Jesus Christ or Christ Jesus, but not both. You will have to decide which order is the most natural in your language.”
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For the occurrences in this verse (“we have in Christ Jesus” and “enslave us” in English translations), translators select the exclusive form (only referring to the author) or the inclusive form (including Christian in Antioch or Jerusalem). The Tok Pisin translation uses the inclusive form.
Source: SIL International Translation Department (1999)
Following are a number of back-translations of Galatians 2:4:
Uma: “There were indeed some who said Titus must be circumcised. Those people said they were Kristen people, but they were just lying. They quietly entered our (excl.) meeting wanting to keep-an-eye-on us (excl.). Because their intention was that every Kristen person must submit to the Law of Musa. But we don’t have to submit to the Law of Musa to be[come] straight in God’s sight. We are freed from the Law of Musa because of our connection with Kristus Yesus.” (Source: Uma Back Translation)
Yakan: “But there were there some people who joined/included in that our (excl.) meeting pretending that they were our (incl.) brothers trusting in Isa Almasi. Their wish was that Titus should be circumcised. They went only to find-out if we (incl.) the ones who trust Isa Almasi, follow the commands of the law written by Musa or not. Because they wanted that we (incl.) would continue to be enslaved to follow/obey the law even though we (incl.) have been freed by Isa Almasi from what enslaved us (incl.) and the law no longer has authority over us (incl.).” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “However, there were some people who pretend to be believers in the true doctrine who were attending along with us (excl.). They wanted to circumcise Titus. The reason they attended, hiding the fact that they were not true believers, was so that they might see whether we (incl.) were fulfilling the Laws left behind by Moses. For they wanted that we (incl.) should become like slaves by means of obeying the Law, even though Jesus Christ had already set us free and it is no longer necessary that we (incl.) observe the law.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But there were pretend believers in Cristo who joined us (excl.) in order to spy-on our (incl.) freedom because of our being-united-with Cristo Jesus. They said that Tito ought to get-circumcised, because their purpose was that we would again be-enslaved to follow the law of Moses.” (Source: Kankanaey Back Translation)
Tagbanwa: “even though it was being said by others that he should be circumcised. Those who were saying that, (they were) just pretending to be believers as we are whereas they were not. For their ulterior-motive was to like spy on our salvation, that we are free now from obedience to the laws of Moises because we are now united/tied-together with Cristo Jesus. They want to enslave us again to those laws.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Only a few people who lived there, who were not truly believers, wanted that Titus be marked. But these are people who get close to believers looking for something to accuse us because we do not do all the law says now that we believe in Christ. These are the people who try to force us to do all that the law says.” (Source: Tenango Otomi Back Translation)
The Greek Christos (Χρηστός) is typically transliterated when it appears together with Iésous (Ἰησοῦς) (Jesus). In English the transliteration is the Anglicized “Christ,” whereas in many other languages it is based on the Greek or Latin as “Kristus,” “Cristo,” or similar.
When used as a descriptive term in the New Testament — as it’s typically done in the gospels (with the possible exceptions of for instance John 1:17 and 17:3) — Christos is seen as the Greek translation of the Hebrew mashiaḥ (המשיח) (“anointed”). Accordingly, a transliteration of mashiaḥ is used, either as “Messiah” or based on the Greek or Latin as a form of “Messias.”
This transliteration is also used in the two instances where the Greek term Μεσσίας (Messias) is used in John 1:41 and 4:25.
In some languages and some translations, the term “Messiah” is supplemented with an explanation. Such as in the GermanGute Nachricht with “the Messiah, the promised savior” (Wir haben den Messias gefunden, den versprochenen Retter) or in Muna with “Messiah, the Saving King” (Mesias, Omputo Fosalamatino) (source: René van den Berg).
In predominantly Muslim areas or for Bible translations for a Muslim target group, Christos is usually transliterated from the Arabic al-Masih (ٱلْمَسِيحِ) — “Messiah.” In most cases, this practice corresponds with languages that also use a form of the Arabic Isa (عيسى) for Jesus (see Jesus). There are some exceptions, though, including modern translations in Arabic which use Yasua (يَسُوعَ) (coming from the Aramaic Yēšūa’) alongside a transliteration of al-Masih, Hausa which uses Yesu but Almahisu, and some Fula languages (Adamawa Fulfulde, Nigerian Fulfulde, and Central-Eastern Niger Fulfulde) which also use a form of Iésous (Yeesu) but Almasiihu (or Almasiifu) for Christos.
In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 on, the government is using Yesus Kristus in those holiday names instead (see this article in Christianity Today ).
Other solutions that are used by a number of languages include these:
Dobel: “The important one that God had appointed to come” (source: Jock Hughes)
Noongar: Keny Mammarap or “The One Man” (source: Warda-Kwabba Luke-Ang)
Mairasi: “King of not dying for life all mashed out infinitely” (for “mashed out,” see salvation; source: Lloyd Peckham)
Western Bukidnon Manobo: “One chosen by God to rule mankind” (source: Western Bukidnon Manobo Back Translation)
Bacama: Ma Pwa a Ngɨltən: “The one God has chosen” (source: David Frank in this blog post )
Binumarien: Anutuna: originally a term that was used for a man that was blessed by elders for a task by the laying on of hands (source: Desmond Oatridges, Holzhausen 1991, p. 49f.)
Noongar: Keny Boolanga-Yira Waangki-Koorliny: “One God is Sending” (source: Warda-Kwabba Luke-Ang)
Uab Meto: Neno Anan: “Son of heaven” P. Middelkoop explains: “The idea of heavenly power bestowed on a Timorese king is rendered in the title Neno Anan. It is based on the historical fact that chiefs in general came from overseas and they who come thence are believed to have come down from heaven, from the land beyond the sea, that means the sphere of God and the ghosts of the dead. The symbolical act of anointing has been made subservient to the revelation of an eternal truth and when the term Neno Anan is used as a translation thereof, it also is made subservient to a new revelation of God in Jesus Christ. The very fact that Jesus came from heaven makes this translation hit the mark.” (Source: P. Middelkoop in The Bible Translator 1953, p. 183ff. )
In Finnish Sign Language both “Christ” and “Messiah” are translated with sign signifying “king.” (Source: Tarja Sandholm)
“Christ / Messiah” in Finnish Sign Language (source )
Law (2013, p. 97) writes about how the Ancient GreekSeptuagint‘s translation of the Hebrew mashiah was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):
“Another important word in the New Testament that comes from the Septuagint is christos, ‘Christ.’ Christ is not part of the name of the man from Nazareth, as if ‘the Christs’ were written above the door of his family home. Rather, ‘Christ’ is an explicitly messianic title used by the writers of the New Testament who have learned this word from the Septuagint’s translation of the Hebrew mashiach, ‘anointed,’ which itself is often rendered in English as ‘Messiah.’ To be sure, one detects a messianic intent on the part of the Septuagint translator in some places. Amos 4:13 may have been one of these. In the Hebrew Bible, God ‘reveals his thoughts to mortals,’ but the Septuagint has ‘announcing his anointed to humans.’ A fine distinction must be made, however, between theology that was intended by the Septuagint translators and that developed by later Christian writers. In Amos 4:13 it is merely possible we have a messianic reading, but it is unquestionably the case that the New Testament writers exploit the Septuagint’s use of christos, in Amos and elsewhere, to messianic ends.”
The Greek Iēsous is “only” a proper name but one with great importance. The following quote by John Ellington (in The Bible Translator1993, p. 401ff. ) illustrates this:
“In Matthew’s account of the birth of Jesus Christ, Joseph is told that when Mary gives birth to a son ‘you will name him Jesus, because he will save his people from their sins’ (1:21). This name is a Greek transliteration of the Hebrew name [Yeshua (יֵשׁוּעַ) which is a short form of a name meaning] ‘the Lord [Yahweh] saves.’ The name is very significant and is in itself especially dear to Christians around the world. (…) Unquestionably great importance is attached to the name of Jesus by Christians of all persuasions and backgrounds.”
While Iēsous (pronounced: /i.ɛː.suːs/) is transliterated as “Jesus” (pronounced /ˈdʒiːzəs/) in English (but was translated as “Hælend” [the “healing one”] in Old English — see Swain 2019) it is transliterated and pronounced in a large variety of other ways as well, following the different rules of different languages’ orthographies, writing systems and rules of pronunciation. The following is a (partial) list of forms of Jesus in Latin characters: aYeso, Azezi, Cecoc, Chesús, Chi̍i̍sū, Ciisahs, Ciise, Ciisusu, Djesu, Ɛisa, Ƹisa, Eyesu, Gesù, Gesû, Gesü, Ġesù, Ghjesù, Giêsu, ꞌGiê‑ꞌsu, Giê-xu, Gyisɛse, Hesu, Hesús, Hisus, Hisuw, Ià-sŭ, Iesen, Ié:sos, Iesu, Iesui, Iesusɨn, Iesusiva, Ié:sos, Ihu, Iisus, Iisussa, Ijeesu, iJisọsị, Iji̍sɔ̄ɔsi, Iosa, Íosa, Ìosa, İsa, I’sa, Isiso, Isõs, Ísu, Isus, Isusa, Iisussa, Isuthi, Itota, Îtu, Isuva, Izesu, Izesuq, Jasus, Jeeju, Jeesus, Jeesuse, Jeezas, Jehu, Jeisu, Jeju, Jejus, Jeso, Jesoe, Jesosa, Jesoshi, Jesosy, Jesu, Jesû, Jesua, Jesuh, Jesuhs, Jesuo, Jesús, Jésus, Jesúsu, Jethu, Jezed, Jezi, Jézi, Ježiš, Jezu, Jezus, Jézus, Jėzus, Jēzus, Jezusi, Jėzus, Jezuz, Jiijajju, Jíísas, Jiizas, Jíìzọ̀s, Jisas, Jisase, Jisasi, Jisasɨ, Jisaso, Jisesi, Jisɛ̀, Jisos, Jisọs, Jisɔs, Jisu, Jiszs, Jizọs, Jizɔs, Jizọsi, Jizọsu, Jòso, Jusu, Jweesus, Ketsutsi, Njises, Sesi, Sisa, Sísa, Sisas, Sīsū, Sizi, Txesusu, uJesu, Ujísɔ̄si, ŵaYesu, Xesosi, ´Xesús, Xesús, Yasu, Ya:su, Ɣaysa, Yecu, Yeeb Sub, Yeeh Suh, Yeesey, Yeeso, Yeesso, Yēēsu, Yēēsu, Yehsu, Yëësu, Yeisu, Yeisuw, Yeshu, Yeso, Yesò, Yëso, Yɛso, ye-su, Yésu, Yêsu, Yẹ́sụ̃, Yésʉs, Yeswa, Yet Sut, Yetut, Yexus, Yezo, Yezu, Yiesu, Yiisa, Yiisu, Yiitju, Yis, Yisɔs, Yisufa, Yitati, Yusu, ‑Yusu, :Yusu’, Zeezi, Zezi, Zezì, Zezwii, Ziizɛ, Zisas, Zîsɛ, Zjezus, Zozi, Zozii, and this (much more incomplete) list with other writings systems: ᔩᓱᓯ, ᒋᓴᔅ, Հիսուս, ᏥᏌ, ኢየሱስ, ያሱስ, ܝܫܘܥ, Ісус, Їисъ, 耶稣, იესო, ईसा, イエス, イイスス, イエスス, 예수, येशू, येशो, ਈਸਾ, ພຣະເຢຊູ, ජේසුස්, যীশু, ଯୀଶୁ, ཡེ་ཤུ་, ‘ঈছা, இயேசு, ಯೇಸು, ພຣະເຢຊູ, ယေရှု, ઇસુ, जेजू, येसु, เยซู, យេស៊ូ, ᱡᱤᱥᱩ, ယေသှု, యేసు, ᤕᤧᤛᤢ᤺ᤴ, އީސާގެފާނު, ਯਿਸੂ, ꕉꖷ ꔤꕢ ꕞ, ⵏ⵿ⵗⵢⵙⴰ, ଜୀସୁ, يَسُوعَ,ㄧㄝㄙㄨ, YE-SU, ꓬꓰ꓿ꓢꓴ, 𖽃𖽡𖾐𖼺𖽹𖾏𖼽𖽔𖾏, ꑳꌠ, ᠶᠡᠰᠦᠰ (note that some of these might not display correctly if your device does not have the correct fonts installed).
Click or tap here to read more.
In some languages the different confessions have selected different transliterations, such as in Belarusian with Isus (Ісус) by the Orthodox and Protestant churches and Yezus (Езус) by the Catholic church, Bulgarian with Iisus (Иисус) by the Orthodox and Isus (Исус) by the Protestant church, Japanese with Iesu (イエス) (Protestant and Catholic) and Iisusu (イイスス) (Orthodox), or Lingala with Yesu (Protestant) or Yezu (Catholic). These differences have come to the forefront especially during the work on interconfessional translations such as one in Lingala where “many hours were spent on a single letter difference” (source: Ellington, p. 401).
In Literary and Mandarin Chinese where transliterations of proper names between the Catholic and Protestant versions typically differ vastly, the Chinese name of Jesus (Yēsū 耶稣) remarkably was never brought into question between and by those two confessions, likely due to its ingenious choice. (Click or tap here to see more).
The proper name of God in the Old Testament, Yahweh (YHWH), is rendered in most Chinese Bible translations as Yēhéhuá 耶和華 — Jehovah. According to Chinese naming conventions, Yēhéhuá could be interpreted as Yē Héhuá, in which Yē would be the family name and Héhuá — “harmonic and radiant” — the given name. In the same manner, Yē 耶 would be the family name of Jesus and Sū 稣 would be his given name. Because in China the children inherit the family name from the father, the sonship of Jesus to God the Father, Jehovah, would be illustrated through this. Though this line of argumentation sounds theologically unsound, it is indeed used effectively in the Chinese church (see Wright 1953, p. 298).
Moreover, the “given name” of Sū 稣 carries the meaning ‘to revive, to rise again’ and seems to point to the resurrected Jesus. (Source: J. Zetzsche in Malek 2002, p. 141ff., see also tetragrammaton (YHWH))
There are different ways that Bible translators have chosen historically and today in how to translate the name of Jesus in predominantly Muslim areas: with a form of the Arabic Isa (عيسى) (which is used for “Jesus” in the Qur’an), the Greek Iēsous, or, like major 20th century Bible translations into Standard Arabic, the Aramaic Yēšūaʿ: Yasua (يَسُوعَ). (Click or tap here to see more.)
Following are languages and language groups that use a form of Isa include the following (note that this list is not complete):
In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 on the government is using Yesus Kristus in those holiday names instead (see this article in Christianity Today ).
Some languages have additional “TAZI” editions (TAZI stands for “Tawrat, Anbiya, Zabur, and Injil” the “Torah, Prophets, Psalms and Gospel”) of the New Testament that are geared towards Muslim readers where there is also a translation in the same language for non-Muslims. In those editions, Isa is typically used as well (for example, the Khmer TAZI edition uses Isa (អ៊ីសា) rather than the commonly used Yesaou (យេស៊ូ), the Thai edition uses Isa (อีซา) rather than Yesu (เยซู), the Chinese edition uses Ěrsā (尔撒) vs. Yēsū (耶稣), and the English edition also has Isa rather than Jesus.)
In German the name Jesus (pronounced: /ˈjeːzʊs/) is distinguished by its grammatical forms. Into the 20th century the grammatical rules prescribed a unique Greek-Latin declination: Jesus (nominative), Jesu (genitive, dative, vocative), Jesum (accusative), from which today only the genitive case “Jesu” is still in active use. Likewise, in Seediq (Taroko), the morphological treatment of “Jesus” also occupies a special category by not falling under the normal rule of experiencing a vowel reduction when the object-specific suffix an is added “since it was felt that the readers might resent that the name has been changed that drastically.” (Compare Msian for “Moses” (Mosi) as an object, but Yisuan for “Jesus” (Yisu).) (Source: Covell 1998. p. 249)
In Lamba the name ŵaYesu consists of a transliteration Yesu and the prefix ŵa, a plural form for “proper names when addressing and referring to persons in any position of seniority or honor.” While this was avoided in early translations to avoid possible misunderstandings of more than one Jesus, once the church was established it was felt that it was both “safe” and respectful to use the honorific (pl.) prefix. (Source C. M. Doke in The Bible Translator 1958, p. 57ff. )
In virtually all sign languages, “Jesus” is signed with the middle finger of each hand pointing to the palm (or wrist) of the other in succession (signing the nails of the cross). In the context of Bible translation this has been pointed out as theologically problematic since the “semantic connections of the original name Jesus do point towards ‘salvation,’ they do not naturally lead to crucifixion.” (Source: Phil King in Journal of Translation 1 (2020), p. 33ff.)
Following is the oldest remaining Ethiopian Orthodox icon of Jesus from the 14th or possibly 13th century (found in the Church of the Saviour of the World in Gurji, Ethiopia). As in many Orthodox icons, Jesus’ right hand forms the Greek letters I-C-X-C for IHCOYCXPICTOC or “Jesus Christ.” Another interpretation of the right hand is that it shows three fingers pointing to the Trinity, while the two other fingers point to Jesus’ two natures.
Orthodox icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
The style of the following drawing of Jesus by Annie Vallotton is described by the artist as this: “By using few lines the readers fill in the outlines with their imagination and freedom. That is when the drawings begin to communicate.” (see here )
Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service.
Rather than translating literally wanted it done, it may be better to indicate what it done refers to. These persons, who were simply the causative agents, not the actual agents of the circumcision, “wanted to have him circumcised” or “wanted to cause someone to circumcise him.”
This verse is an incomplete sentence in the Greek. How does it connect with what precedes and what follows? Did Paul mean to say that, because of the false brothers, he did have Titus circumcised? Or did the suggestion for Titus’ circumcision arise out of the presence of these false brothers (Jerusalem Bible, New English Bible)? Or again, did the false brothers themselves urge the circumcision of Titus, an idea which Paul rejected (Good News Translation)? The interpretation of verse 4 is closely linked with the interpretation of verse 3, particularly as to the question of whether Titus was circumcised or not. Good News Translation introduces the clause although some wanted it done as a means of helping to resolve at least certain aspects of the ambiguity in this passage.
Pretending to be fellow believers, these men is literally “the false brothers” (see Revised Standard Version). It may be that they themselves claimed to be a part of the fellowship, even if they were not. (This sense is captured by Revised Standard Version, compare New American Bible “Certain false claimants to the title of brother.”) It could mean, however, that this represents Paul’s own judgment; in other words, that the “false brethren” were really members of the fellowship, but in Paul’s judgment they should not have been (so Phillips “for the presence of some pseudo-Christians”; New English Bible “certain sham-Christians”). Pretending to be fellow believers, these men may be expressed in some languages as “some men who said they were fellow believers but were not,” or “some men who falsely claimed to be believers.”
Slipped into our group translates a combination of a verb and a verbal adjective (see below) which could be interpreted either in a passive sense, implying that these false brothers were brought in (New American Bible “certain false claimants to the title of brothers were smuggled in”); or in an active sense, which would mean that it was through their own initiative that they came in (Good News Translation, compare New English Bible “interlopers who had stolen in”; Jerusalem Bible “have furtively crept in”; Phillips “who wormed their way into our meeting”). In some languages the expression slipped into our group may be expressed as “insisted that they were also a part of our group,” “… part of the believers,” or “… one with the other believers.”
Slipped into our group as spies is a metaphorical expression, the figure being that of a spy who infiltrates an enemy camp. The expression consists of two Greek verbs, the first one meaning “to come in” but usually implying secrecy and stealth, and the second (literally “to spy out”) with the associated idea of hostile intent and with the purpose of destruction. Various translations endeavor to recapture the intensity of the metaphor (for example New American Bible “they wormed their way into the group to spy on”; Jerusalem Bible “who … have furtively crept in to spy”; Moffatt “who had crept in to spy out”). It may also be possible to say “they came in without people realizing what had happened, and they were just like spies.”
Freedom here is the Christian’s freedom from the bondage of the Jewish Law, of which circumcision is a key example. Paul characterized this freedom as the freedom we have through our union with Christ Jesus. The Greek itself (literally “which we have in Christ Jesus”) allows three possible meanings: (1) a causal relation, with Jesus being the cause of the freedom; (2) a relation of association, “in union with,” that is, describing a relationship with Jesus Christ characterized by close fellowship and communion (this is followed by most translations, for example, New English Bible “the liberty we enjoy in the fellowship of Christ Jesus”; New American Bible “the freedom we enjoy in Christ Jesus”; so also Moffatt, Jerusalem Bible, Phillips, Knox); and (3) a combination of the first and second meanings, as in Good News Translation.
To find out about the freedom we have may be expressed in some languages as “to find out how free we are,” “… how we have been delivered,” or “… how we have become free.” In this context to find out should imply more than mere gathering of information. There is definite hostile intent.
The combined meaning of cause and fellowship may be expressed in some languages as “because we are united with Christ Jesus,” “… are one with Christ Jesus,” or “… are joined to Christ Jesus.”
Make slaves of us means “make us slaves to the Jewish Law.” The “us” may refer either to Paul and his companions or to Christians in general, including the Galatian Christians. If understood in the former sense, “us” would be translated in its exclusive form; but if in the latter sense, the inclusive form would be used.
The sentence They wanted to make slaves of us is essentially a metaphor. What these false brethren wished to do was to enslave believers to the system of Jewish ritual. The metaphorical usage may be indicated by shifting into the form of a simile, for example, “They wanted to make us just like slaves.” It may also be necessary in some instances to indicate precisely what kind of servitude is involved, for example, “They wanted us to be just like slaves in having to do exactly what the law said we must do,” or “… what the Jewish law prescribed.”
Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on Paul’s Letter to the Galatians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .
This issue arose: This phrase is not in the Greek. Most commentators agree that in 2:4–5, Paul was responding to the pressure to have Titus circumcised. In 2:4, Paul began a sentence that he never finished. To make it a complete sentence, the Berean Standard Bible has added some words at the beginning of this verse. Some other English versions do the same. For example:
This matter arose (New International Version) -or-
We talked about this problem (New Century Version) -or-
Even that question came up only (New Living Translation (2004)) -or-
although some wanted it done (Good News Translation)
issue The word issue in the Berean Standard Bible refers to the issue of circumcision. In some languages, it may be necessary to make this more explicit. For example:
We talked about the issue of circumcision -or-
But some people wanted him to get circumcised.
because some false brothers: The term false brothers refers to Jews who pretended to be Christian brothers. In fact, they were not Christian brothers. Their message was also a false message.
Some other ways to translate this term are:
false/fake Christian brothers -or-
those who pretended to be followers (Contemporary English Version) -or-
some men who pretended to be our brothers in Christ
had come in under false pretenses: In the Greek, the words that the Berean Standard Bible translates as had come in under false pretenses is actually two separate phrases. The Greek literally says “the false brothers brought in secretly, came in by stealth.” There are two ways to interpret the Greek word literally translated as “brought in secretly”:
(1) It has an active sense and describes what the false brothers themselves did. They brought themselves secretly into the meeting. According to this interpretation, this word and the Greek word that is literally “came in by stealth” refer to the same action. Most English versions that follow this interpretation translate both Greek words as one English verb. For example:
had sneaked in among us (Contemporary English Version)
(Berean Standard Bible, New International Version, Good News Translation, NET Bible, New Jerusalem Bible, Revised English Bible, New Living Translation (1996), Contemporary English Version, Phillips’ New Testament in Modern English)
(2) It has a passive sense and describes what other people did for the false brothers. Other people brought the false brothers into the meeting secretly. According to this interpretation, this word refers to a different action than the Greek word literally translated as “came in by stealth.” Most English versions that follow this interpretation translate the two Greek words with two different English expressions. For example:
False Christians were brought in. They slipped in (God’s Word)
It is recommended that you follow interpretation (1). The phrase had come in under false pretenses suggests that the false brothers came into the meeting of their own initiative.
You should use a verb that describes the actions of spies/traitors who “sneak” into groups and their meetings.
Some other ways to translate this entire expression are:
these men slipped into our group (Good News Translation) -or-
some false brothers had infiltrated our ranks (New International Version) -or-
some false brothers had secretly joined/attended our meeting -or-
some false believers had come into our group secretly. They came in (New Century Version)
2:4b
to spy on: The Greek verb that the Berean Standard Bible translates as to spy on means “to watch or observe.” The context determines whether it was for good or for evil. In this context, the false brothers certainly came to watch with evil intentions. They wanted to destroy the freedom of the new Christians. In some languages, it may be good to make this more explicit. For example:
to spy on us and take away (New Living Translation (2004)) -or-
as spies. They had come to take away (Contemporary English Version) -or-
to observe us and destroy/remove
our freedom in Christ Jesus: This clause refers to the freedom that believers have, because they believe in Christ Jesus, from obeying the law of Moses. As believers in Christ, the Galatians were not obligated to be circumcised as the Jews who were under the law were. They were free from those types of religious laws.
Some other ways to translate this clause are:
the freedom that Christ Jesus had given us (Contemporary English Version) -or-
We are free ?from the law because we believe? in Christ Jesus
Christ Jesus: In 1:1c, 1:3, and 1:12c, the order of this phrase is “Jesus Christ.” This is the first time the order is Christ Jesus. In most English translations and other national language translations, “Jesus Christ” and “Christ Jesus” are translated in the same order as they occur in the Greek.
Remember that Christ is a title, and Jesus is a name. Some languages will always put a title before a name. So, in some languages, it may be natural always to use the same order.
2:4c
in order to: The words in order to introduce the purpose for the false brothers’ action in 2:4b. Paul is saying:
4b The false brothers wanted to take our liberty away from us 4cin order that they could make us slaves.
In some languages, it will be natural to begin a new sentence here. For example:
They wanted to make us like slaves.
enslave us: This clause means that the false brothers wanted to make the Galatian believers slaves to the law of Moses. The false brothers wanted Gentile Christians to follow all the rules of the Jewish law. They especially wanted them to be circumcised. If Gentile Christians did what the false brothers wanted, they would become like slaves who are required to obey a master.
Some other ways to translate this clause are:
to make us slaves ?to the law? -or-
They wanted to enslave us and force us to follow their Jewish regulations. (New Living Translation (2004))
Leave a Reply
You must be logged in to post a comment.