Dico autem : quanto tempore hæres parvulus est, nihil differt a servo, cum sit dominus omnium :
As long as the heir is a child, he differeth nothing from a servant, though he be lord of all,
sed sub tutoribus et actoribus est usque ad præfinitum tempus a patre :
But is under tutors and governors until the time appointed by the father.
ita et nos cum essemus parvuli, sub elementis mundi eramus servientes.
So we also, when we were children, were serving under the elements of the world.
At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub lege,
But when the fulness of the time was come, God sent his Son, made of a woman, made under the law:
ut eos, qui sub lege erant, redimeret, ut adoptionem filiorum reciperemus.
That he might redeem them who were under the law: that we might receive the adoption of sons.
Quoniam autem estis filii, misit Deus Spiritum Filii sui in corda vestra, clamantem : Abba, Pater.
And because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father.
Itaque jam non est servus, sed filius : quod si filius, et hæres per Deum.
Therefore, now he is not a servant, but a son. And if a son, an heir also through God.
Sed tunc quidem ignorantes Deum, iis, qui natura non sunt dii, serviebatis.
But then indeed, not knowing God, you served them who, by nature, are not gods.
Nunc autem cum cognoveritis Deum, immo cogniti sitis a Deo : quomodo convertimini iterum ad infirma et egena elementa, quibus denuo servire vultis ?
But now, after that you have known God, or rather are known by God: how turn you again to the weak and needy elements which you desire to serve again?
Dies observatis, et menses, et tempora, et annos.
You observe days and months and times, and years.
Timeo vos, ne forte sine causa laboraverim in vobis.
I am afraid of you, lest perhaps I have laboured in vain among you.
Estote sicut ego, quia et ego sicut vos : fratres, obsecro vos. Nihil me læsistis.
Be ye as I, because I also am as you brethren, I beseech you. You have not injured me at all.
Scitis autem quia per infirmitatem carnis evangelizavi vobis jampridem : et tentationem vestram in carne mea
And you know how, through infirmity of the flesh, I preached the gospel to you heretofore: and your temptation in my flesh
non sprevistis, neque respuistis : sed sicut angelum Dei excepistis me, sicut Christum Jesum.
You despised not, nor rejected: but received me as an angel of God, even as Christ Jesus.
Ubi est ergo beatitudo vestra ? testimonium enim perhibeo vobis, quia, si fieri posset, oculos vestros eruissetis, et dedissetis mihi.
Where is then your blessedness? For I bear you witness that, if it could be done, you would have plucked out your own eyes and would have given them to me.
Ergo inimicus vobis factus sum, verum dicens vobis ?
Am I then become your enemy, because I tell you the truth?
Æmulantur vos non bene : sed excludere vos volunt, ut illos æmulemini.
They are zealous in your regard not well: but they would exclude you, that you might be zealous for them.
Bonum autem æmulamini in bono semper : et non tantum cum præsens sum apud vos.
But be zealous for that which is good in a good thing always: and not only when I am present with you.
Filioli mei, quos iterum parturio, donec formetur Christus in vobis :
My little children, of whom I am in labour again, until Christ be formed in you.
vellem autem esse apud vos modo, et mutare vocem meam : quoniam confundor in vobis.
And I would willingly be present with you now and change my voice: because I am ashamed for you.
Dicite mihi qui sub lege vultis esse : legem non legistis ?
Tell me, you that desire to be under the law, have you not read the law?
Scriptum est enim : Quoniam Abraham duos filios habuit : unum de ancilla, et unum de libera.
For it is written that Abraham had two sons: the one by a bondwoman and the other by a free woman.
Sed qui de ancilla, secundum carnem natus est : qui autem de libera, per repromissionem :
But he who was of the bondwoman was born according to the flesh: but he of the free woman was by promise.
quæ sunt per allegoriam dicta. Hæc enim sunt duo testamenta. Unum quidem in monte Sina, in servitutem generans, quæ est Agar :
Which things are said by an allegory. For these are the two testaments. The one from Mount Sina, engendering unto bondage, which is Agar.
Sina enim mons est in Arabia, qui conjunctus est ei quæ nunc est Jerusalem, et servit cum filiis suis.
For Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is: and is in bondage with her children.
Illa autem, quæ sursum est Jerusalem, libera est, quæ est mater nostra.
But that Jerusalem which is above is free: which is our mother.
Scriptum est enim : Lætare, sterilis, quæ non paris ; erumpe et clama, quæ non parturis : quia multi filii desertæ, magis quam ejus quæ habet virum.
For it is written: Rejoice, thou barren, that bearest not: break forth and cry thou that travailest not: for many are the children of the desolate, more than of her that hath a husband.
Nos autem, fratres, secundum Isaac promissionis filii sumus.
Now we, brethren, as Isaac was, are the children of promise.
Sed quomodo tunc is, qui secundum carnem natus fuerat, persequebatur eum qui secundum spiritum : ita et nunc.
But as then he that was born according to the flesh persecuted him that was after the spirit: so also it is now.
Sed quid dicit Scriptura ? Ejice ancillam, et filium ejus : non enim hæres erit filius ancillæ cum filio liberæ.
But what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman.
Itaque, fratres, non sumus ancillæ filii, sed liberæ : qua libertate Christus nos liberavit.
So then, brethren, we are not the children of the bondwoman but of the free: by the freedom wherewith Christ has made us free.