KJV: There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
YLT: there is not here Jew or Greek, there is not here servant nor freeman, there is not here male and female, for all ye are one in Christ Jesus;
Darby: There is no Jew nor Greek; there is no bondman nor freeman; there is no male and female; for ye are all one in Christ Jesus:
ASV: There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus.
| οὐκ | Neither |
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Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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| ἔνι | there is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἔνι Sense: is in, is among, has place, is present. |
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| Ἰουδαῖος | Jew |
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Parse: Adjective, Nominative Masculine Singular Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| οὐδὲ | nor |
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Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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| Ἕλλην | Greek |
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Parse: Noun, Nominative Masculine Singular Root: Ἕλλην Sense: a Greek either by nationality, whether a native of the main land or of the Greek islands or colonies. |
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| δοῦλος | slave |
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Parse: Noun, Nominative Masculine Singular Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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| ἐλεύθερος | free |
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Parse: Adjective, Nominative Masculine Singular Root: ἐλεύθερος Sense: freeborn. |
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| ἄρσεν | male |
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Parse: Noun, Nominative Neuter Singular Root: ἄρρην Sense: a male. |
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| θῆλυ | female |
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Parse: Adjective, Nominative Neuter Singular Root: θῆλυς Sense: of the female sex. |
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| εἷς | one |
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Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
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| Χριστῷ | Christ |
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Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Greek Commentary for Galatians 3:28
Not a shortened form of ενεστι enesti but the old lengthened form of εν en with recessive accent. So ουκ ενι ouk eni means “there is not” rather than “there cannot be,” a statement of a fact rather than a possibility, as Burton rightly shows against Lightfoot. [source]
No word for “man” in the Greek, and yet εις heis is masculine, not neuter εν hen “One moral personality” (Vincent). The point is that “in Christ Jesus” race or national distinctions (“neither Jew nor Greek”) do not exist, class differences (“neither bond nor free,” no proletarianism and no capitalism) vanish, sex rivalry (“no male and female”) disappears. This radical statement marks out the path along which Christianity was to come in the sphere (εν en) and spirit and power of Christ. Candour compels one to confess that this goal has not yet been fully attained. But we are on the road and there is no hope on any way than on “the Jesus Road.” [source]
d With this putting on of Christ, the distinctions of your ordinary social relations - of nation, condition, sex - vanish. Comp. Romans 10:12; 1 Corinthians 12:13; Colossians 3:11. [source]
Only in Paul (1 Corinthians 6:5; Colossians 3:11) and James 1:17. Ἔνι is the abbreviation of ἔνεστι thereis in or among. [source]
Comp. Matthew 19:4. He said “Jew nor Greek”; “bond nor free.” Here he says “male and ( καὶ ) female”; perhaps because political and social distinctions are alterable, while the distinction of sex is unalterable, though absorbed in the new relation to Christ. Yet see Colossians 3:11, where we find, “not Greek and Jew, circumcision and uncircumcision.” [source]
One moral personality. The individual differences are merged in the higher unity into which all are raised by their common life in Christ. This is the one new man, Ephesians 2:15. [source]
Reverse Greek Commentary Search for Galatians 3:28
Neuter, not masculine Not one person (cf. εις heis in Galatians 3:28), but one essence or nature. By the plural συμυς sumus (separate persons) Sabellius is refuted, by υνυμ unum Arius. So Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (John 5:18). Jesus then admitted and proved this claim (John 5:19-30). Now he states it tersely in this great saying repeated later (John 17:11, John 17:21). Note εν hen used in 1 Corinthians 3:3 of the oneness in work of the planter and the waterer and in John 17:11, John 17:23 of the hoped for unity of Christ‘s disciples. This crisp statement is the climax of Christ‘s claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger. [source]
See Galatians 3:28. Rich (πλουτων ploutōn). Present active participle of πλουτεω plouteō See note on Ephesians 3:8 “the unsearchable riches of Christ.” [source]
Whether the apostle means, use the bondage or use the freedom - whether, take advantage of the offer of freedom, or, remain in slavery - is, as Dean Stanley remarks, one of the most evenly balanced questions in the interpretation of the New Testament. The force of καὶ evenand the positive injunction of the apostle in 1 Corinthians 7:20and 1 Corinthians 7:24, seem to favor the meaning, remain in slavery. The injunction is to be read in the light of 1 Corinthians 7:22, and of Galatians 3:28; Colossians 3:11; 1 Corinthians 12:13, that freeman and slave are one in Christ; and also of the feeling pervading the Church of the speedy termination of the present economy by the second coming of the Lord. See 1 Corinthians 7:26, 1 Corinthians 7:29. We must be careful to avoid basing our conclusion on the modern sentiment respecting freedom and slavery. [source]
“He who knows no man after the flesh, has, for example, in the case of the Jew, entirely lost sight of his Jewish origin; in that of the rich man, of his riches; in that of the learned of his learning; in that of the slave, of his servitude” (Alford). Compare Galatians 3:28. [source]
Καὶ marks the logical sequence. Comp. Romans 8:17. The figure is based upon Roman, not upon Jewish, law. According to Roman law, all the children, sons and daughters, inherited alike. According to Jewish law, the inheritance of the sons was unequal, and the daughters were excluded, except where there were no male heirs. Thus the Roman law furnished a more truthful illustration of the privileges of Christians. Comp. Galatians 3:28. [source]
Old word to have strength See Matthew 5:13. Neither Jew nor Greek has any recommendation in his state. See Galatians 3:28. All stand on a level in Christ. [source]
“The both” (Jew and Gentile). Jesus had said “other sheep I have which are not of this fold” (John 10:16). One (εν hen) is neuter singular (oneness, unity, identity) as in Galatians 3:28. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear. Brake down the middle wall of partition “Having loosened (first aorist active participle of λυω luō see note on John 2:19) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition See the uproar when Paul was accused of taking Trophimus beyond this wall (Acts 21:28). [source]
(εν hen) is neuter singular (oneness, unity, identity) as in Galatians 3:28. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear. [source]
Compare Galatians 3:28. National, ritual, intellectual, and social diversities are specified. The reference is probably shaped by the conditions of the Colossian church, where the form of error was partly Judaistic and ceremonial, insisting on circumcision; where the pretense of superior knowledge affected contempt for the rude barbarian, and where the distinction of master and slave had place as elsewhere. [source]
In this “new man” in Christ. Cf. Galatians 3:28. [source]
“Of the lights” (the heavenly bodies). For this use of εν patēr see Job 38:28 (Father of rain); 2 Corinthians 1:3; Ephesians 1:17. God is the Author of light and lights.With whom (ενεστι par' hōi). For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9.Can be no This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]