The Meaning of Galatians 1:7 Explained

Galatians 1:7

KJV: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

YLT: that is not another, except there be certain who are troubling you, and wishing to pervert the good news of the Christ;

Darby: which is not another one; but there are some that trouble you, and desire to pervert the glad tidings of the Christ.

ASV: which is not another gospel only there are some that trouble you, and would pervert the gospel of Christ.

KJV Reverse Interlinear

Which  is  not  another;  but there be  some  that  trouble  you,  and  would  pervert  the gospel  of Christ. 

What does Galatians 1:7 Mean?

Context Summary

Galatians 1:1-10 - Danger From A Perverted Gospel
Note how strenuously Paul insists upon the genuineness of his call as an Apostle. It had come directly from the lips of Christ. Neither by man, but by Jesus Christ, Galatians 1:1. We who are redeemed have been lifted out of the present age, Galatians 1:4, into the next age, which may soon break forth in manifestation. It is now concealed, but it shall be unveiled. The age which preceded the fall of Jerusalem was notoriously corrupt. Speaking of the Jews at that time, Josephus says that they exceeded Sodom.
The false teachers who dogged Paul's footsteps suggested that he had only one side of the gospel, and that there was therefore abundant room for their statement of it. But this the Apostle indignantly repudiated, Galatians 1:8. No, he said; there is no gospel other than that which you have heard from my lips. These are solemn questions that each of us should ask: "What has been the effect of the gospel upon my life? Have I been redeemed out of the world that passes away, into that unseen and eternal kingdom of which my Lord is Center and Chief? Do I live according to the will of my God and Father?" Galatians 1:4. [source]

Chapter Summary: Galatians 1

1  Paul's greeting to the Galatians;
6  He wonders why they have so soon left him and the gospel;
8  and accurses those who preach any other gospel than he did
11  He learned the gospel not from men, but from God;
14  and shows what he was before his calling;
17  and what he did immediately after it

Greek Commentary for Galatians 1:7

Which is not another [ο ουκ εστιν αλλο]
It is no “gospel” (good news) at all, but a yoke of bondage to the law and the abolition of grace. There is but one gospel and that is of grace, not works. The relative ο — ho (which) refers to ετερον ευαγγελιον — heteron euaggelion (a different gospel) “taken as a single term and designating the erroneous teachings of the Judaizers” (Burton). [source]
Only [ει μη]
Literally, “except,” that is, “Except in this sense,” “in that it is an attempt to pervert the one true gospel” (Lightfoot). Who disturb you (οι ταρασσοντες — hoi tarassontes). The disturbers. This very verb ταρασσω — tarassō is used in Acts 17:8 of the Jews in Thessalonica who “disturbed” the politarchs and the people about Paul. Would pervert “Wish to turn about,” change completely as in Acts 2:20; James 4:9. The very existence of the gospel of Christ was at stake. [source]
Who disturb you [οι ταρασσοντες]
The disturbers. This very verb ταρασσω — tarassō is used in Acts 17:8 of the Jews in Thessalonica who “disturbed” the politarchs and the people about Paul. [source]
Would pervert [τελοντες μεταστρεπσαι]
“Wish to turn about,” change completely as in Acts 2:20; James 4:9. The very existence of the gospel of Christ was at stake. [source]
Another [ἄλλο]
A different gospel is not another gospel. There is but one gospel. [source]
But [εἰ μὴ]
Rev. only. As if he had said, “there is no other gospel, but there are some who trouble you with a different kind of teaching which they offer as a gospel.” [source]
Some that trouble [οἱ ταράσσοντες]
The article with the participle marks these persons as characteristically troublesome - the troublers. Comp. Luke 18:9, of those who were characteristically self-righteous. For trouble in the sense of disturbing faith and unsettling principle, see Galatians 5:10; Acts 15:24. Not necessarily, as Lightfoot, raising seditions. [source]

Reverse Greek Commentary Search for Galatians 1:7

Acts 2:20 Shall be turned [μεταστραπησεται]
Second future passive of μεταστρεπω — metastrephō common verb, but only three times in the N.T. (Acts 2:20 from Joel; James 4:9; Galatians 1:7). These are the “wonders” or portents of Acts 2:19. It is worth noting that Peter interprets these “portents” as fulfilled on the Day of Pentecost, though no such change of the sun into darkness or of the moon into blood is recorded. Clearly Peter does not interpret the symbolism of Joel in literal terms. This method of Peter may be of some service in the Book of Revelation where so many apocalyptic symbols occur as well as in the great Eschatological Discourse of Jesus in Matthew 24, 25. In Matthew 24:6, Matthew 24:29 Jesus had spoken of wars on earth and wonders in heaven. [source]
1 Corinthians 3:11 Other foundation [τεμελιον αλλον]
The gender of the adjective is here masculine as is shown by αλλον — allon If neuter, it would be αλλο — allo It is masculine because Paul has Christ in mind. It is not here ετερον — heteron a different kind of gospel (ετερον ευαγγελιον — heteron euaggelion Galatians 1:6; 2 Corinthians 11:4) which is not another (αλλο — allo Galatians 1:7) in reality. But another Jesus (2 Corinthians 11:4, αλλον Ιησουν — allon Iēsoun) is a reflection on the one Lord Jesus. Hence there is no room on the platform with Jesus for another Saviour, whether Buddha, Mahomet, Dowie, Eddy, or what not. Jesus Christ is the one foundation and it is gratuitous impudence for another to assume the role of Foundation. [source]
1 Corinthians 7:17 Only [ει μη]
This use of ει μη — ei mē as an elliptical condition is very common (1 Corinthians 7:5; Galatians 1:7, Galatians 1:19; Romans 14:14), “except that” like πλην — plēn Paul gives a general principle as a limitation to what he has just said in 1 Corinthians 7:15. “It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery” (Robertson and Plummer). He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license. [source]
2 Corinthians 11:4 Another Jesus - another Spirit [ἄλλον - ἕτερον]
Rev., another Jesus, a different Spirit. See on Matthew 6:24. Another denies the identity; a different denies the similarity of nature. It is the difference of “individuality and kind ” (Alford). See on Galatians 1:6, Galatians 1:7. [source]
Galatians 5:10 He that troubleth [ὁ αράσσων]
Comp. Galatians 1:7. Not with reference to any particular individual, as Peter or James (Lipsius), but generally, of any possible person, “whoever he may be.” The verb is used by Paul only in this Epistle, and refers to disturbance of faith or unity. [source]
Galatians 1:10 Or God []
Persuade or conciliate God is an awkward phrase; but the expression is condensed, and persuade is carried forward from the previous clause. This is not uncommon in Paul's style: See Philemon 1:5; Ephesians 1:15; Philemon 2:6, where μορφὴ formapplied to God, is probably the result of μορφὴν δούλου formof a servant (Galatians 1:7) on which the main stress of the thought lies. [source]
Galatians 1:10 For do I now persuade [ἄρτι γὰρ - πείθω]
For introduces a justification of the severe language just used. The emphasis is on now, which answers to now in Galatians 1:9. I have been charged with conciliating men. Does this anathema of mine look like it? Is it a time for conciliatory words now, when Judaising emissaries are troubling you (Galatians 1:7) and persuading you to forsake the true gospel? Persuade signifies conciliate, seek to win over. [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Timothy 1:3 Some [τισὶν]
Note the indefinite designation of the errorists, and comp. 1 Timothy 1:6; 1 Timothy 4:1; 1 Timothy 5:15, 1 Timothy 5:24; 1 Timothy 6:21. The expression is contemptuous. It is assumed that Timothy knows who they are. This is after the Pauline manner. See Galatians 1:7; Galatians 2:12; 1 Corinthians 4:18; 1 Corinthians 15:12; 2 Corinthians 3:1; Colossians 2:4, Colossians 2:8. [source]

What do the individual words in Galatians 1:7 mean?

which not is another if not some there are who are troubling you and are desiring to pervert the gospel - of Christ
οὐκ ἔστιν ἄλλο εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ

ἄλλο  another 
Parse: Adjective, Nominative Neuter Singular
Root: ἄλλος  
Sense: another, other.
τινές  some 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural
Root: τὶς  
Sense: a certain, a certain one.
εἰσιν  there  are 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ταράσσοντες  are  troubling 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ταράσσω  
Sense: to agitate, trouble (a thing, by the movement of its parts to and fro).
θέλοντες  are  desiring 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: θέλω  
Sense: to will, have in mind, intend.
μεταστρέψαι  to  pervert 
Parse: Verb, Aorist Infinitive Active
Root: μεταστρέφω 
Sense: to turn around, turn around.
εὐαγγέλιον  gospel 
Parse: Noun, Accusative Neuter Singular
Root: εὐαγγέλιον  
Sense: a reward for good tidings.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Χριστοῦ  of  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.