We are free. The Son has made us free, and we are free indeed, though not free to disobey the dictates and promptings of our new nature. We are set free from minute prescriptions, from priestly rules and requisitions, from all that would cramp and hinder our spiritual development; but we are still under the law of Christ, who will see to it that the essential righteousness of the Mosaic law is fulfilled in us, "who walk not after the flesh, but after the Spirit," Romans 8:1.
If the Mosaic law is kept as a means of salvation, we must fulfill it all, Galatians 5:3. For himself, as "we" suggests, Galatians 5:5, Paul had an assured confidence that his hope could not be disappointed. Christ is ever calling us upward, Galatians 5:8. Be on guard against the ferment of false teaching, Galatians 5:9. The Apostle shows the absurdity of supposing that he was in favor of circumcision, since, if that were the case, the long persecution of his life would cease, Galatians 5:11. These verses were in Bunyan's mind when he depicted Mr. Worldly Wiseman, of the town of Carnal Policy, as endeavoring to turn Christian out of the Way of the Cross to the house of Mr. Legality. [source]
Chapter Summary: Galatians 5
1He wills them to stand in their liberty, 3and not to observe circumcision; 13but rather love, which is the sum of the law 19He lists the works of the flesh, 22and the fruits of the Spirit, 25and exhorts to walk in the Spirit
Greek Commentary for Galatians 5:7
Who did hinder you? [τις υμας ενεκοπσεν] First aorist active indicative of ενκοπτω enkoptō to cut in on one, for all the world like our use of one cutting in on us at the telephone. For this late verb see note on Acts 24:4; note on 1 Thessalonians 2:18. Note the singular τις tis There was some ringleader in the business. Some one “cut in” on the Galatians as they were running the Christian race and tried to trip them or to turn them. [source]
Obey the truth [ἀληθείᾳ πείθεσθαι] The exact phrase N.T.oDisobey ( ἀπειθοῦσι ) the truth, Romans 2:8: obedience ( ὑπακοή ) of the truth, 1 Peter 1:22. [source]
Reverse Greek Commentary Search for Galatians 5:7
Acts 24:4That I be not further tedious unto thee [ινα μη επι πλειον σε ενκοπτω] Koiné{[28928]}š verb (Hippocrates, Polybius) to cut in on (or into), to cut off, to impede, to hinder. Our modern telephone and radio illustrate it well. In the N.T. (Acts 24:4; 1 Thessalonians 2:18; Galatians 5:7; Romans 15:22; 1 Peter 3:7). “That I may not cut in on or interrupt thee further (επι πλειον epi pleion) in thy reforms.” Flattery still. [source]
Romans 15:22I was hindered [ενεκοπτομην] Imperfect passive (repetition) of ενκοπτω enkoptō late verb, to cut in, to cut off, to interrupt. Seen already in Acts 24:4; 1 Thessalonians 2:18; Galatians 5:7. Cf. modern telephone and radio and automobile. [source]
1 Corinthians 9:12Hinder [ἐγκοπὴν δῶμεν] Lit., give hindrance. Rev., cause hindrance. Ἑγκοπή hindranceonly here in the New Testament. Primarily, an incision, and so used by the physician Galen. Compare the kindred verb ἐγκόπτω tocut into, also occurring in Hippocrates in the surgical sense. In the sense of cutting into one's way, it gets the meaning of hindrance. See Acts 24:4; Romans 15:22; Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7. Compare the Latin intercidere to divide, inter-rupt. [source]
Galatians 2:2Lest by any means I should run or had run in vain [] Better, should be running. Comp. Philemon 2:16. This is sometimes explained as implying a misgiving on Paul's part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation μή πως will be rendered lest in some way or other. But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Μή πως is therefore to be taken as marking an indirect question, whether - not possibly; and the sense of the whole passage is as follows: “I laid before them that gospel which I preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain.” The investigation was to be for their satisfaction, not for Paul's. Run ( τρέχειν ) is a favorite metaphor with Paul. See Romans 9:16; 1 Corinthians 9:24,1 Corinthians 9:26; Galatians 5:7; Philemon 2:16; Philemon 3:13,Philemon 3:14. [source]
Galatians 3:1Who did bewitch you? [τις υμας εβασκανεν] Somebody “fascinated” you. Some aggressive Judaizer (Galatians 5:7), some one man (or woman). First aorist active indicative of βασκαινω baskainō old word kin to πασκω phaskō (βασκω baskō), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy 28:54) and persistent. The papyri give several examples of the adjective αβασκαντα abaskanta the adverb αβασκαντως abaskantōs (unharmed by the evil eye), the substantive βασκανια baskania (witchcraft). [source]
Philippians 1:12Furtherance [προκοπὴν] Only here, Phlippians 1:25, and 1 Timothy 4:15. The metaphor is uncertain, but is supposed to be that of pioneers cutting ( κόπτω ) a way before ( πρό ) an army, and so furthering its march. The opposite is expressed by ἐγκόπτω tocut into; hence to throw obstacles in the way, hinder. Galatians 5:7. See on 1 Peter 3:7. [source]
1 Thessalonians 2:18We would fain have come to you [ητελησαμεν ελτειν προς υμας] First aorist active indicative of τελω thelō Literally, we desired to come to you. I Paul Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
1 Thessalonians 2:18And Satan hindered us [και ενεκοπσεν ημας ο Σατανας] Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
1 Thessalonians 2:18we desired to come to you. I Paul [εγω μεν Παυλος] Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Hebrews 12:19Unto blackness [γνοπωι] Dative case of γνοπος gnophos (late form for earlier δνοπος dnophos and kin to νεπος nephos cloud), here only in N.T. Quoted here from Exodus 10:22. Darkness Old word, in Homer for the gloom of the world below. In the Symmachus Version of Exodus 10:22, also in Judges 1:6; 2 Peter 2:4,2 Peter 2:15. Tempest Old word from τυω thuō (to boil, to rage), a hurricane, here only in N.T. From Exodus 10:22. The sound of a trumpet From Exodus 19:16. Εχος Echos is an old word (our εχο echo) as in Luke 21:25; Acts 2:2. The voice of words From Exodus 19:19; Deuteronomy 4:12. Which voice Relative referring to πωνη phōnē (voice) just before, genitive case with ακουσαντες akousantes (heard, aorist active participle). Intreated First aorist middle (indirect) indicative of παραιτεομαι paraiteomai old verb, to ask from alongside (Mark 15:6), then to beg away from oneself, to depreciate as here, to decline (Acts 25:11), to excuse (Luke 14:18), to avoid (1 Timothy 4:7). That no word should be spoken unto them First aorist passive infinitive of προστιτημι prostithēmi old word to add, here with accusative of general reference (λογον logon), “that no word be added unto them.” Some MSS. have here a redundant negative μη mē with the infinitive because of the negative idea in παρηιτησαντο parēitēsanto as in Galatians 5:7. [source]
1 Peter 3:7Hindered [ἐγκόπτεσθαι] So A. V. and Rev., and the best texts, and the majority of commentators. The word means, literally, to knock in; make an incision into; and hence, generally, to hinder or thwart (Galatians 5:7; 1 Thessalonians 2:18). Some, however, read ἐκκόπτεσθαι , to cut off or destroy. [source]
What do the individual words in Galatians 5:7 mean?
You were runningwellWhoyoucut intothetruthnotto obey
Greek Commentary for Galatians 5:7
First aorist active indicative of ενκοπτω enkoptō to cut in on one, for all the world like our use of one cutting in on us at the telephone. For this late verb see note on Acts 24:4; note on 1 Thessalonians 2:18. Note the singular τις tis There was some ringleader in the business. Some one “cut in” on the Galatians as they were running the Christian race and tried to trip them or to turn them. [source]
Better, as giving the force of the imperfect, ye were running. You were on the right road, and were making good progress when this interruption occurred. Comp. Galatians 2:2; 1 Corinthians 9:24-27; Philemon 3:14; 2 Timothy 4:7. [source]
Bravely, becomingly, honorably to yourselves and to the church. Often in Paul. See Romans 11:20; 1 Corinthians 7:37, 1 Corinthians 7:38; 2 Corinthians 11:4; Galatians 4:17; Philemon 4:14. [source]
See on 1 Peter 3:7. Comp. 1 Thessalonians 2:18; Romans 15:22. [source]
The exact phrase N.T.oDisobey ( ἀπειθοῦσι ) the truth, Romans 2:8: obedience ( ὑπακοή ) of the truth, 1 Peter 1:22. [source]
Reverse Greek Commentary Search for Galatians 5:7
Koiné{[28928]}š verb (Hippocrates, Polybius) to cut in on (or into), to cut off, to impede, to hinder. Our modern telephone and radio illustrate it well. In the N.T. (Acts 24:4; 1 Thessalonians 2:18; Galatians 5:7; Romans 15:22; 1 Peter 3:7). “That I may not cut in on or interrupt thee further (επι πλειον epi pleion) in thy reforms.” Flattery still. [source]
d It is not of him that willeth nor of him that runneth. It, the participation in God's mercy. Of him, i.e., dependent upon. Runneth, denoting strenuous effort. The metaphor from the foot-race is a favorite one with Paul. See 1 Corinthians 9:24, 1 Corinthians 9:26; Galatians 2:2; Galatians 5:7; Philemon 2:16; 2 Thessalonians 3:1. God is laid under no obligation by a human will or a human work.sa40 [source]
Imperfect passive (repetition) of ενκοπτω enkoptō late verb, to cut in, to cut off, to interrupt. Seen already in Acts 24:4; 1 Thessalonians 2:18; Galatians 5:7. Cf. modern telephone and radio and automobile. [source]
Lit., give hindrance. Rev., cause hindrance. Ἑγκοπή hindranceonly here in the New Testament. Primarily, an incision, and so used by the physician Galen. Compare the kindred verb ἐγκόπτω tocut into, also occurring in Hippocrates in the surgical sense. In the sense of cutting into one's way, it gets the meaning of hindrance. See Acts 24:4; Romans 15:22; Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7. Compare the Latin intercidere to divide, inter-rupt. [source]
Better, should be running. Comp. Philemon 2:16. This is sometimes explained as implying a misgiving on Paul's part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation μή πως will be rendered lest in some way or other. But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Μή πως is therefore to be taken as marking an indirect question, whether - not possibly; and the sense of the whole passage is as follows: “I laid before them that gospel which I preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain.” The investigation was to be for their satisfaction, not for Paul's. Run ( τρέχειν ) is a favorite metaphor with Paul. See Romans 9:16; 1 Corinthians 9:24, 1 Corinthians 9:26; Galatians 5:7; Philemon 2:16; Philemon 3:13, Philemon 3:14. [source]
Somebody “fascinated” you. Some aggressive Judaizer (Galatians 5:7), some one man (or woman). First aorist active indicative of βασκαινω baskainō old word kin to πασκω phaskō (βασκω baskō), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy 28:54) and persistent. The papyri give several examples of the adjective αβασκαντα abaskanta the adverb αβασκαντως abaskantōs (unharmed by the evil eye), the substantive βασκανια baskania (witchcraft). [source]
Only here, Phlippians 1:25, and 1 Timothy 4:15. The metaphor is uncertain, but is supposed to be that of pioneers cutting ( κόπτω ) a way before ( πρό ) an army, and so furthering its march. The opposite is expressed by ἐγκόπτω tocut into; hence to throw obstacles in the way, hinder. Galatians 5:7. See on 1 Peter 3:7. [source]
First aorist active indicative of τελω thelō Literally, we desired to come to you. I Paul Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Better, advance or progress. Only here and Philemon 1:12. The verb προκόπτειν in 2 Timothy 2:16; 2 Timothy 3:9, 2 Timothy 3:13. In lxx, see 2 Maccabees 8:8. The figure in the word is uncertain, but is supposed to be that of pioneers cutting ( κόπτω ) a way before ( πρὸ ) an army, and so furthering its advance. The opposite is ἐγκόπτειν to cut into, throw obstacles in the way, and so hinder. See Galatians href="/desk/?q=ga+5:7&sr=1">Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7. [source]
Metaphor from the race-course. Only here and Acts 13:25; Acts 20:24; comp. 1 Corinthians 9:24; Galatians 2:2; Galatians 5:7; Romans 9:16; Philemon 2:16; Philemon 3:12-14. [source]
Dative case of γνοπος gnophos (late form for earlier δνοπος dnophos and kin to νεπος nephos cloud), here only in N.T. Quoted here from Exodus 10:22. Darkness Old word, in Homer for the gloom of the world below. In the Symmachus Version of Exodus 10:22, also in Judges 1:6; 2 Peter 2:4, 2 Peter 2:15. Tempest Old word from τυω thuō (to boil, to rage), a hurricane, here only in N.T. From Exodus 10:22. The sound of a trumpet From Exodus 19:16. Εχος Echos is an old word (our εχο echo) as in Luke 21:25; Acts 2:2. The voice of words From Exodus 19:19; Deuteronomy 4:12. Which voice Relative referring to πωνη phōnē (voice) just before, genitive case with ακουσαντες akousantes (heard, aorist active participle). Intreated First aorist middle (indirect) indicative of παραιτεομαι paraiteomai old verb, to ask from alongside (Mark 15:6), then to beg away from oneself, to depreciate as here, to decline (Acts 25:11), to excuse (Luke 14:18), to avoid (1 Timothy 4:7). That no word should be spoken unto them First aorist passive infinitive of προστιτημι prostithēmi old word to add, here with accusative of general reference (λογον logon), “that no word be added unto them.” Some MSS. have here a redundant negative μη mē with the infinitive because of the negative idea in παρηιτησαντο parēitēsanto as in Galatians 5:7. [source]
So A. V. and Rev., and the best texts, and the majority of commentators. The word means, literally, to knock in; make an incision into; and hence, generally, to hinder or thwart (Galatians 5:7; 1 Thessalonians 2:18). Some, however, read ἐκκόπτεσθαι , to cut off or destroy. [source]