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.
ἄλλο | another |
Parse: Adjective, Nominative Neuter Singular Root: ἄλλος Sense: another, other. |
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τινές | some |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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εἰσιν | there are |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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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). |
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θέλοντες | are desiring |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: θέλω Sense: to will, have in mind, intend. |
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μεταστρέψαι | to pervert |
Parse: Verb, Aorist Infinitive Active Root: μεταστρέφω Sense: to turn around, turn around. |
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εὐαγγέλιον | gospel |
Parse: Noun, Accusative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Χριστοῦ | of Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
Greek Commentary for Galatians 1:7
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]
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]
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]
“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]
A different gospel is not another gospel. There is but one gospel. [source]
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]
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
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]
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]
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]
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]
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]
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]
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]
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]
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]