The Meaning of Galatians 1:8 Explained

Galatians 1:8

KJV: But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

YLT: but even if we or a messenger out of heaven may proclaim good news to you different from what we did proclaim to you -- anathema let him be!

Darby: But if even we or an angel out of heaven announce as glad tidings to you anything besides what we have announced as glad tidings to you, let him be accursed.

ASV: But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema.

KJV Reverse Interlinear

But  though  we,  or  an angel  from  heaven,  preach any other gospel  unto you  than  that which  we have preached  unto you,  let him be  accursed. 

What does Galatians 1:8 Mean?

Verse Meaning

Paul leveled his strongest verbal artillery against these teachers. Whoever they were, they apparently claimed the highest authority for their teaching since Paul warned his readers to reject it even if it had come from angelic messengers sent directly from heaven. This is an example of hyperbole: exaggeration for the sake of emphasis. [1] By "accursed" Paul meant under God"s judgment. Islam claims that Mohammed received his revelations from the angel Gabriel.
"In Paul"s eyes, the acknowledgment of Jesus as Messiah logically implied the abrogation of the law ... If Christ displaced the law as the activating centre of Paul"s own life, he equally displaced the law in the economy of God, in the ordering of salvation-history. Therefore, if the law was still in force as a way of salvation and life, the messianic age had not yet dawned, and Jesus accordingly was not the Messiah." [2]

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 1:8

If we [εαν ημεις]
Condition of third class Suppose I (literary plural) should turn renegade and preach “other than” (παρ ο — par' ho), “contrary to that which we preached.” Preachers have turned away from Christ, alas, and preached “humanism” or some other new-fangled notion. The Jews termed Paul a renegade for leaving Judaism for Christianity. But it was before Paul had seen Christ that he clung to the law. Paul is dogmatic and positive here, for he knows that he is standing upon solid ground, the fact of Christ dying for us and rising again. He had seen the Risen Jesus Christ. No angel can change Paul now. [source]
Let him be anathema [ανατεμα εστω]
See note on 1 Corinthians 12:3 for this word. [source]
We []
See on 1 Thessalonians 1:2. [source]
Angel from heaven [ἄγγελος ἐξ οὐρανοῦ]
The phrase only here. “Angels in heaven or the heavens,” Matthew 22:30; Mark 12:25; Mark 13:32. “Angels of the heavens,” Matthew 24:36. [source]
Other than that [παρ ' ὃ]
Roman Catholic interpreters insist that παρ ' should be rendered contrary to, though the Vulg. gives praeterquam besides. Some Protestant interpreters insist on besides as being against supplementing the gospel with traditions. The explanation is found in the previous words, a different gospel. Any gospel which is different from the one gospel, is both beside and contrary to. [source]
Accursed [ἀνάθεμα]
See on Romans 9:3, and see on offerings, Luke 21:5. Comp. κατάρα , curse and see on ἐπικατάρατος cursed Galatians 3:13. In lxx. always curse, except Leviticus 27:28, and the apocryphal books, where it is always gift or offering. By Paul always curse: see Romans 9:3; 1 Corinthians 12:3; 1 Corinthians 16:22. The sense of excommunication, introduced by patristic writers, does not appear in New Testament. [source]

Reverse Greek Commentary Search for Galatians 1:8

Luke 21:5 Offerings [ἀναθήμασιν]
Only here in New Testament. From ἀνατίθημι ,to set up. Hence of something set up in the temple as a votive offering. Such were the golden vines presented by Herod the Great, with bunches of grapes as large as a man, and mounted above the entrance to the holy place. The magnificent porch of the temple was adorned with many such dedicated gifts, such as a golden wreath which Sosius offered after he had taken Jerusalem in conjunction with Herod; and rich flagons which Augustus and his wife had given to the sanctuary. Gifts were bestowed by princes friendly to Israel, both on the temple and on provincial synagogues. The word ἀνάθεμθ (Galatians 1:8, Rev.), is the same word, something devoted, and so devoted to evil and accursed. Luke uses the classical form. The other is the common or Hellenistic form. The two forms develop gradually a divergence in meaning; the one signifying devoted in a good, the other in a bad sense. The same process may be observed in other languages. Thus knave, lad, becomes a rascal: villain, a farmer, becomes a scoundrel: cunning, skilful, becomes crafty. [source]
Luke 21:5 How [οτι]
Literally, “that.”It was adorned (κεκοσμηται — kekosmētai). Perfect passive indicative, state of completion, stands adorned, tense retained in indirect discourse, though English has to change it. Κοσμεω — Kosmeō old and common verb for orderly arrangement and adorning.With goodly stones and offerings Instrumental case. Some of these stones in the substructure were enormous. “The columns of the cloister or portico were monoliths of marble over forty feet high” (Plummer). Cf. Josephus, War, V.5. The word ανατημα — anathēma (here only in the N.T.) is not to be confused with ανατεμα — anathema from the same verb ανατιτημι — anatithēmi but which came to mean a curse (Galatians 1:8; Acts 23:14). So ανατεμα — anathema came to mean devoted in a bad sense, ανατημα — anathēma in a good sense. “Thus knave, lad, becomes a rascal; villain, a farmer, becomes a scoundrel; cunning, skilful, becomes crafty ” (Vincent). These offerings in the temple were very numerous and costly (2 Maccabees 3:2-7) like the golden vine of Herod with branches as tall as a man (Josephus, Ant. XV. ii.3). [source]
Luke 21:5 With goodly stones and offerings [λιτοις καλοις και ανατημασιν]
Instrumental case. Some of these stones in the substructure were enormous. “The columns of the cloister or portico were monoliths of marble over forty feet high” (Plummer). Cf. Josephus, War, V.5. The word ανατημα — anathēma (here only in the N.T.) is not to be confused with ανατεμα — anathema from the same verb ανατιτημι — anatithēmi but which came to mean a curse (Galatians 1:8; Acts 23:14). So ανατεμα — anathema came to mean devoted in a bad sense, ανατημα — anathēma in a good sense. “Thus knave, lad, becomes a rascal; villain, a farmer, becomes a scoundrel; cunning, skilful, becomes crafty ” (Vincent). These offerings in the temple were very numerous and costly (2 Maccabees 3:2-7) like the golden vine of Herod with branches as tall as a man (Josephus, Ant. XV. ii.3). [source]
Romans 9:3 Anathema [ανατεμα]
See for this word as distinct from ανατημα — anathēma (offering) 1 Corinthians 12:3; Galatians 1:8. I myself (αυτος εγω — autos egō). Nominative with the infinitive ειναι — einai and agreeing with subject of ηυχομην — ēuchomēn According to the flesh As distinguished from Paul‘s Christian brethren. [source]
Romans 9:3 Accursed from Christ [ἀνάθεμα ἀπὸ τοῦ χριστοῦ]
Compare Galatians 1:8, Galatians 1:9; 1 Corinthians 12:3; 1 Corinthians 16:22. See on offerings, Luke 21:5. Set apart to destruction and so separated from Christ (Philemon 1:21; Philemon 3:8, Philemon 3:20). An expression of deep devotion. “It is not easy to estimate the measure of love in a Moses and a Paul. For our limited reason does not grasp it, as the child cannot comprehend the courage of warriors” (Bengel). Compare Moses, Exodus 32:32. [source]
1 Corinthians 12:3 Speaking in the Spirit of God [εν πνευματι τεου λαλων]
Either sphere or instrumentality. No great distinction here between λαλεω — laleō (utter sounds) and λεγω — legō (to say). Jesus is anathema (ανατεμα Ιησους — anathema Iēsous). On distinction between ανατεμα — anathema (curse) and ανατημα — anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα — anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους — Anathema Iēsous (Acts 26:11). Jesus is Lord The term Κυριος — Kurios as we have seen, is common in the lxx for God. The Romans used it freely for the emperor in the emperor worship. “Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term Κυριος — Kurios ‹lord.‘The new texts have here furnished quite astonishing revelations” (Deissmann, Light from the Ancient East, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (ib., p. 353f.): “One with ‹Nero Kurios‘ quite in the manner of a formula (without article, like the ‹Kurios Jesus‘ in 1 Corinthians 12:3.” “The battle-cries of the spirits of error and of truth contending at Corinth” (Findlay). One is reminded of the demand made by Polycarp that he say Κυριος Χαεσαρ — Kurios Caesar and how each time he replied Κυριος Ιησους — Kurios Iēsous He paid the penalty for his loyalty with his life. Lighthearted men today can say “Lord Jesus” in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it. [source]
1 Corinthians 12:3 Jesus is anathema [ανατεμα Ιησους]
On distinction between ανατεμα — anathema (curse) and ανατημα — anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα — anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους — Anathema Iēsous (Acts 26:11). [source]
2 Corinthians 11:14 An angel of light [αγγελον πωτος]
The prince of darkness puts on the garb of light and sets the fashion for his followers in the masquerade to deceive the saints. “Like master like man.” Cf. 2 Corinthians 2:11; Galatians 1:8. This terrible portrayal reveals the depth of Paul‘s feelings about the conduct of the Judaizing leaders in Corinth. In Galatians 2:4 he terms those in Jerusalem “false brethren.” [source]
1 Thessalonians 1:2 We give thanks [εὐχαριστοῦμεν]
According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessedbe God. The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Maccabees 1:11; 10:7; 3 Maccabees 7:16. In the N.T. Epistles, PoOriginally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun εὐχαριστία givingof thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist ) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., viii.; Eph. viii., Comp. Just. Mart. Apol. i., 64,65. In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9seems to be a clear case of the latter usage. In 1 Thessalonians 3:1, 1 Thessalonians 3:2, ηὐδοκήσαμεν wethought it good, and ἐπέμψαμεν wesent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6, πρὸς ἡμᾶς untous, can hardly include Silvanus who came with Timothy (comp. 1 Thessalonians 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Galatians 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1 Corinthians 4:10-13; 1 Corinthians 9:4, 1 Corinthians 9:5, 1 Corinthians 9:25, 1 Corinthians 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Colossians 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering. -DIVIDER-
-DIVIDER-
On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psalm 111:4, to make a memorial. See further, on without ceasing, 1 Thessalonians 1:3. [source]

Revelation 22:3 There shall be no curse any more [παν κατατεμα ουκ εσται ετι]
No other example of κατατεμα — katathema has been found outside of the Didache XVI. 5, though the verb κατατεματιζω — katathematizō occurs in Matthew 26:74, meaning to curse, while we have ανατεματιζω — anathematizō in Mark 14:71 in the same sense. It may be a syncopated form of κατανατεμα — katanathema The usual ανατεμα — anathema (curse) occurs in 1 Corinthians 16:22; Galatians 1:8; Romans 9:3. For παν — pan with ουκουδεν — ouk =λατρευσουσιν αυτωι — ouden see Revelation 21:27. [source]

What do the individual words in Galatians 1:8 mean?

But even if we or an angel out of heaven should preach a gospel to you contrary to what we proclaimed accursed let him be
Ἀλλὰ καὶ ἐὰν ἡμεῖς ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν παρ’ εὐηγγελισάμεθα ἀνάθεμα ἔστω

καὶ  even 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ἄγγελος  an  angel 
Parse: Noun, Nominative Masculine Singular
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
ἐξ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
οὐρανοῦ  heaven 
Parse: Noun, Genitive Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
εὐαγγελίζηται  should  preach  a  gospel 
Parse: Verb, Present Subjunctive Middle, 3rd Person Singular
Root: εὐαγγελίζω  
Sense: to bring good news, to announce glad tidings.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
παρ’  contrary  to 
Parse: Preposition
Root: παρά  
Sense: from, of at, by, besides, near.
εὐηγγελισάμεθα  we  proclaimed 
Parse: Verb, Aorist Indicative Middle, 1st Person Plural
Root: εὐαγγελίζω  
Sense: to bring good news, to announce glad tidings.
ἀνάθεμα  accursed 
Parse: Noun, Nominative Neuter Singular
Root: ἀνάθεμα  
Sense: a thing set up or laid by in order to be kept.
ἔστω  let  him  be 
Parse: Verb, Present Imperative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.