King James Bible Adam Clarke Bible Commentary Martin Luther's Writings Wesley's Sermons and Commentary Neurosemantics Audio / Video Bible Evolution Cruncher Creation Science Vincent New Testament Word Studies KJV Audio Bible Family videogames Christian author Godrules.NET Main Page Add to Favorites Godrules.NET Main Page

PARALLEL HISTORY BIBLE - Galatians 4:4


CHAPTERS: Galatians 1, 2, 3, 4, 5, 6     

VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31

TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS - FOCHT   |   VIDEO: BIB - COMM

ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE


HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

LXX- Greek Septuagint - Galatians 4:4

οτε 3753 δε 1161 ηλθεν 2064 5627 το 3588 πληρωμα 4138 του 3588 χρονου 5550 εξαπεστειλεν 1821 5656 ο 3588 θεος 2316 τον 3588 υιον 5207 αυτου 846 γενομενον 1096 5637 εκ 1537 γυναικος 1135 γενομενον 1096 5637 υπο 5259 νομον 3551

Douay Rheims Bible

But when the fulness of the time was come, God sent his Son, made of a woman, made under the law:

King James Bible - Galatians 4:4

But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

World English Bible

But when the fullness of the time came, God sent out his Son, born to a woman, born under the law,

Early Church Father Links

Anf-01 iii.ii.ix Pg 2, Anf-01 ix.iv.xvii Pg 42, Anf-01 ix.iv.xxiii Pg 3, Anf-01 ix.vii.xxii Pg 5, Anf-01 ix.iv.xvii Pg 13, Anf-03 v.iv.vi.iv Pg 10, Anf-03 v.iv.vi.viii Pg 28, Anf-03 v.vii.xx Pg 9, Anf-03 v.iv.vi.iv Pg 9, Anf-04 iii.iv.vi Pg 3, Anf-04 iii.vii.vi Pg 7, Anf-04 iii.vii.xiv Pg 3, Anf-04 iii.vii.xiv Pg 5, Anf-05 iv.v.xii.iii.ix Pg 5, Anf-05 vi.iii.xii Pg 5, Anf-06 vii.iii.xlviii Pg 4, Anf-06 xi.viii Pg 42, Anf-09 xvi.ii.vi.xxvi Pg 19, Npnf-101 vi.III.VII Pg 10, Npnf-101 vii.1.LXXV Pg 65, Npnf-103 iv.i.iii.vii Pg 10, Npnf-103 iv.i.iii.xi Pg 9, Npnf-103 iv.i.iii.xi Pg 9, Npnf-103 iv.i.iv.vi Pg 21, Npnf-103 iv.i.iv.vi Pg 21, Npnf-103 iv.i.iv.viii Pg 3, Npnf-103 iv.i.iv.viii Pg 3, Npnf-103 iv.i.vi.xx Pg 4, Npnf-103 iv.i.vi.xx Pg 4, Npnf-103 iv.i.vi.xxi Pg 8, Npnf-103 iv.i.vi.xxi Pg 8, Npnf-103 iv.i.v.i Pg 11, Npnf-103 iv.i.v.i Pg 11, Npnf-103 iv.i.xv.xx Pg 4, Npnf-103 iv.i.xv.xx Pg 4, Npnf-103 v.ii.xxviii Pg 3, Npnf-103 v.ii.xxviii Pg 3, Npnf-103 iv.i.iii.vii Pg 10, Npnf-103 iv.i.iv.vi Pg 10, Npnf-104 iv.ix.xiii Pg 10, Npnf-104 iv.ix.xiv Pg 14, Npnf-104 iv.ix.xxv Pg 19, Npnf-104 iv.ix.v Pg 10, Npnf-104 v.iv.iii.xv Pg 5, Npnf-106 iv Pg 35, Npnf-106 vii.iii Pg 133, Npnf-106 vii.iii Pg 79, Npnf-106 vii.iv Pg 41, Npnf-106 vi.v.iv Pg 11, Npnf-106 vii.iv Pg 33, Npnf-107 iii.xxxii Pg 13, Npnf-107 iii.xxix Pg 13, Npnf-107 iii.cv Pg 6, Npnf-107 iii.cxxv Pg 21, Npnf-107 iii.iv Pg 8, Npnf-108 ii.CXIX.xvi Pg 15, Npnf-108 ii.CXIX.xix Pg 6, Npnf-108 ii.LXVIII Pg 185, Npnf-108 ii.LXXIII Pg 42, Npnf-108 ii.CXVI Pg 8, Npnf-108 ii.CII Pg 51, Npnf-110 IV_1 Pg 36, Npnf-113 iii.iv.ii Pg 64, Npnf-113 v.v.v Pg 42, Npnf-113 iii.iii.iv Pg 7, Npnf-114 iv.xxviii Pg 8, Npnf-114 v.xxviii Pg 8, Npnf-202 ii.viii.xxiii Pg 40, Npnf-203 iv.ix.ii Pg 546, Npnf-203 iv.ix.iii Pg 710, Npnf-204 xxi.ii.iii.viii Pg 107, Npnf-204 xxi.ii.iv.iv Pg 45, Npnf-204 xxv.iii.iv.xiv Pg 50, Npnf-207 ii.xvi Pg 171, Npnf-207 ii.iii.vi Pg 26, Npnf-208 vii.vi Pg 61, Npnf-208 ix.cclxii Pg 10, Npnf-209 iii.iv.iii.xii Pg 12, Npnf-209 ii.v.ii.xii Pg 95, Npnf-209 iii.iv.iv.xxiii Pg 22, Npnf-210 iv.ii.iii.vii Pg 30, Npnf-210 iv.iv.v.ix Pg 4, Npnf-210 iv.iv.v.ix Pg 11, Npnf-210 iv.iv.iii.xv Pg 25, Npnf-210 iv.iv.iii.xv Pg 26, Npnf-210 iv.iv.iv.x Pg 19, Npnf-210 iv.iv.v.iv Pg 3, Npnf-210 iv.iv.vii.xv Pg 12, Npnf-210 v.vii Pg 58, Npnf-210 iv.iv.iii.xx Pg 8, Npnf-211 iv.vii.v.i Pg 3, Npnf-211 iv.vii.vii.viii Pg 3, Npnf-211 iv.v.v.viii Pg 19, Npnf-212 ii.iv.xvi Pg 41, Npnf-212 ii.iv.xxviii Pg 54, Npnf-212 ii.v.xii Pg 14, Npnf-212 ii.v.xix Pg 13

World Wide Bible Resources


Galatians 4:4

Early Christian Commentary - (A.D. 100 - A.D. 325)

Anf-01 iii.ii.ix Pg 2
Otto refers for a like contrast between these two times to Rom. iii. 21–26, Rom. v. 20 and Gal. iv. 4. [Comp. Acts xvii. 30.]

endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness,310

310 The reading and sense are doubtful.

so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward,311

311 Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same.

punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how312

312 Many variations here occur in the way in which the lacuna of the mss. is to be supplied. They do not, however, greatly affect the meaning.

the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us,313

313

Anf-01 ix.iv.xxiv Pg 30
Rom. v. 20.

Since this, then, has been clearly shown, let all his disciples be put to shame, and let them wrangle3778

3778 Though unnoticed by the editors, there seems a difficulty in the different moods of the two verbs, erubescant and concertant.

about Adam, as if some great gain were to accrue to them if he be not saved; when they profit nothing more [by that], even as the serpent also did not profit when persuading man [to sin], except to this effect, that he proved him a transgressor, obtaining man as the first-fruits of his own apostasy.3779

3779 “Initium et materiam apostasiæ suæ habens hominem:” the meaning is very obscure, and the editors throw no light upon it.

But he did not know God’s power.3780

3780 Literally, “but he did not see God.” The translator is supposed to have read οἶδεν, knew, for εἶδεν, saw.

Thus also do those who disallow Adam’s salvation gain nothing, except this, that they render themselves heretics and apostates from the truth, and show themselves patrons of the serpent and of death.

Anf-03 v.iv.vi.xiii Pg 35
Rom. v. 20.

And wherefore this? “In order,” he says, “that (where sin abounded), grace might much more abound.”5818

5818

Anf-03 v.iv.vi.xiii Pg 36
Rom. v. 20.

Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that5819

5819 Nisi si: an ironical particle.

the Creator intercalated His law for the mere purpose of5820

5820 Ideo ut.

producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), “that as sin had” in His own dispensation5821

5821 Apud ipsum.

“reigned unto death, even so might grace reign through righteousness unto (eternal) life by Jesus Christ,”5822

5822

Anf-03 v.viii.xxxiv Pg 4
Rom. v. 20.

How, in fact, can he be regarded as saved, who can at the same time be said to be lost—lost, that is, in the flesh, but saved as to his soul? Unless, indeed, their argument now makes it necessary that the soul should be placed in a “lost” condition, that it may be susceptible of salvation, on the ground that is properly saved which has been lost. We, however, so understand the soul’s immortality as to believe it “lost,” not in the sense of destruction, but of punishment, that is, in hell. And if this is the case, then it is not the soul which salvation will affect, since it is “safe” already in its own nature by reason of its immortality, but rather the flesh, which, as all readily allow, is subject to destruction. Else, if the soul is also perishable (in this sense), in other words, not immortal—the condition of the flesh—then this same condition ought in all fairness to benefit the flesh also, as being similarly mortal and perishable, since that which perishes the Lord purposes to save. I do not care now to follow the clue of our discussion, so far as to consider whether it is in one of his natures or in the other that perdition puts in its claim on man, provided that salvation is equally distributed over the two substances, and makes him its aim in respect of them both. For observe, in which substance so-ever you assume man to have perished, in the other he does not perish. He will therefore be saved in the substance in which he does not perish, and yet obtain salvation in that in which he does perish. You have (then) the restoration of the entire man, inasmuch as the Lord purposes to save that part of him which perishes, whilst he will not of course lose that portion which cannot be lost. Who will any longer doubt of the safety of both natures, when one of them is to obtain salvation, and the other is not to lose it?  And, still further, the Lord explains to us the meaning of the thing when He says: “I came not to do my own will, but the Father’s, who hath sent me.”7508

7508

Anf-03 v.viii.xlvii Pg 16
Rom. v. 20.

In this way also “shall strength be made perfect in weakness,”7616

7616

Treasury of Scriptural Knowledge, Chapter 4

VERSE 	(4) - 
Ge 49:10 Da 9:24-26 Mal 3:1 Mr 1:15 Ac 1:7 Eph 1:10 Heb 9:10

PARALLEL VERSE BIBLE

God Rules.NET