Galatians 4CHAPTER IV. The apostle shows that, as an heir in nonage is under tutors and guardians, so were the Galatians while under the law; and, as the heir when he comes of age is no longer under guardians, so they, when the Gospel came, arrived at full maturity, and were redeemed from the law, 1-3. He shows, farther, that when the fulness of the time came God sent forth his Son, that we might obtain the adoption of sons, and have the strongest evidence of that adoption, 4-6. Those who are children of God are heirs of heaven, 7. He compares their former and latter state, and shows the reason he had to fear that his labour on their behalf was in vain, 8-11. He mentions his trials among them, and their kindness to him, 12-16. Shows his tender affection for them, and exhorts them to return to the Gospel, 17-20. Shows the excellence of the Gospel beyond that of the law, by the allegory of Mount Sinai and Jerusalem, 21-27. Shows also that the believing Gentiles are children of the promise, as Isaac was; and have been elected in the place of the Jews, who have been cast out according to the Scriptures, 28-31. NOTES ON CHAP. IV. Verse 1. The heir, as long as He is a child] Though he be appointed by his father's will heir of all his possessions yet till he arrive at the legal age he is master of nothing, and does not differ from one of the common domestics. Verse 2. But is under tutors] επιτροπους. Guardians and governors; οικονομους. those who have the charge of the family. These words are nearly similar; but we may consider the first as executor, the last as the person who superintends the concerns of the family and estate till the heir become of age; such as we call trustee. Until the time appointed of the father.] The time mentioned in the father's will or testament. Verse 3. Even so we] The whole Jewish people were in a state of nonage while under the law. The elements of the world] A mere Jewish phrase, yesodey olam hazzeh, "the principles of this world;" that is, the rudiments or principles of the Jewish religion. The apostle intimates that the law was not the science of salvation, it was only the elements or alphabet of it; and in the Gospel this alphabet is composed into a most glorious system of Divine knowledge: but as the alphabet is nothing of itself, unless compounded into syllables, words, sentences, and discourses; so the law, taken by itself, gives no salvation; it contains indeed the outlines of the Gospel, but it is the Gospel alone that fills up these outlines. Verse 4. When the fulness of the time was come] The time which God in his infinite wisdom counted best; in which all his counsels were filled up; and the time which his Spirit, by the prophets, had specified; and the time to which he intended the Mosaic institutions should extend, and beyond which they should be of no avail. God sent forth his Son] Him who came immediately from God himself, made of a woman, according to the promise, Ge 3:15; produced by the power of God in the womb of the Virgin Mary without any intervention of man; hence he was called the Son of God. See Luke, Lu 1:35, and the note there. Made under the law] In subjection to it, that in him all its designs might be fulfilled, and by his death the whole might be abolished; the law dying when the Son of God expired upon the cross. Verse 5. To redeem them] εξαγοραση. To pay down a price for them, and thus buy them off from the necessity of observing circumcision, offering brute sacrifices, performing different ablutions, &c., &c. That we might receive the adoption of sons.] Which adoption we could not obtain by the law; for it is the Gospel only that puts us among the children, and gives us a place in the heavenly family. On the nature of adoption See Clarke on Ro 8:15. Verse 6. And because ye are sons] By faith in Christ Jesus, being redeemed both from the bondage and curse of the law; GOD-the Father, called generally the first person of the glorious TRINITY, hath sent forth the SPIRIT-the Holy Ghost, the second person of that Trinity, of his SON-Jesus Christ, the third person of the Trinity-crying, Abba, Father! from the fullest and most satisfactory evidence that God, the Father, Son, and Spirit, had become their portion. For the explanation of the phrase, and why the Greek and Syriac terms are joined together here, See Clarke on Mr 14:36; and "Ro 8:15". Verse 7. Thou art no more a servant] Thou who hast believed in Christ art no longer a slave, either under the dominion of sin or under obligation to the Mosaic ritual; but a son of God, adopted into the heavenly family. And if a son, then an heir] Having a right to the inheritance, because one of the family, for none can inherit but the children; but this heirship is the most extraordinary of all: it is not an heirship of any tangible possession, either in heaven or earth; it is not to possess a part or even the whole of either, it is to possess Him who made all things; not God's works, but God himself: heirs of GOD through Christ. Verse 8. When ye knew not God] Though it is evident, from the complexion of the whole of this epistle, that the great body of the Christians in the Churches of Galatia were converts from among the Jews or proselytes to Judaism; yet from this verse it appears that there were some who had been converted from heathenism; unless we suppose that the apostle here particularly addresses those who had been proselytes to Judaism and thence converted to Christianity; which appears to be most likely from the following verses. Verse 9. Now, after that ye have known God] After having been brought to the knowledge of God as your Saviour. Or rather are known of God] Are approved of him, having received the adoption of sons. To the weak and beggarly elements] After receiving all this, will ye turn again to the ineffectual rites and ceremonies of the Mosaic law-rites too weak to counteract your sinful habits, and too poor to purchase pardon and eternal life for you? If the Galatians were turning again to them, it is evident that they had been once addicted to them. And this they might have been, allowing that they had become converts from heathenism to Judaism, and from Judaism to Christianity. This makes the sense consistent between the 8th and 9th verses. Ga 4:8-9. Verse 10. Ye observe days] Ye superstitiously regard the Sabbaths and particular days of your own appointment; And months] New moons; times-festivals, such as those of tabernacles, dedication, passover, &c. Years.] Annual atonements, sabbatical years, and jubilees. Verse 11. I am afraid of you] I begin now to be seriously alarmed for you, and think you are so thoroughly perverted from the Gospel of Christ, that all my pains and labour in your conversion have been thrown away. Verse 12. Be as I am] Thoroughly addicted to the Christian faith and worship, from the deepest conviction of its truth. For I am as ye are] I was formerly a Jew, and as zealously addicted to the rites and ceremonies of Judaism as ye are, but I am saved from that mean and unprofitable dependence: "Be therefore as I am now; who was once as you now are." Others think the sense to be this: "Be as affectionate to me as I am to you; for ye were once as loving to me as I am now to you." Ye have not injured me at all.] I do not thus earnestly entreat you to return to your Christian profession because your perversion has been any loss to me, nor because your conversion can be to me any gain: ye have not injured me at all, ye only injure yourselves; and I entreat you, through the intense love I bear to you, as my once beloved brethren in Christ Jesus, to return to him from whom ye have revolted. Verse 13. Ye know how through infirmity] The apostle seems to say that he was much afflicted in body when he first preached the Gospel to them. And is this any strange thing, that a minister, so laborious as St. Paul was, should be sometimes overdone and overcome by the severity of his labours? Surely not. This might have been only an occasional affliction, while labouring in that part of Asia Minor; and not a continual and incurable infirmity, as some have too hastily conjectured. Verse 14. And my temptation which was in my flesh] On this verse there are a great many various readings, as there are various opinions. Instead of μου, MY temptation, ABC*D*FG, some others, with the Coptic, Vulgate, Itala, and several of the primitive fathers, have υμων, YOUR temptation. The word πειρασμον, which we translate temptation, signifies trial of any kind. The verse therefore may be read, "Ye despised not the trial which was in my flesh;" or, "Ye despised not your trial, which was in my flesh:" i.e. what my flesh suffered on your account, the afflictions I passed through in consequence of my severe labours on your account. You did not consider me less an apostle of God on account of my sinking for a time under the weight of my work. Had they been disaffected towards him at that time, they would have used this to the prejudice of his apostolic mission. "What! do you pretend to be an extraordinary messenger from God, and yet are suffered to fall into sickness under the severity of your labour? If God sent you, would he not sustain you?" This would have been quite natural, had they not been well affected toward him. But, on the contrary, notwithstanding these afflictions, they received him as an angel of God-as a messenger from heaven, and as Jesus Christ himself. This appears to me to be the simple meaning of the apostle, and that he neither alludes to a bodily nor mental infirmity, which generally or periodically afflicted him, as some have imagined. Nor does he appear at all to speak of the same case as that mentioned 2Co 12:7, where I wish the reader to consult the notes. That St. Paul had frequent and severe afflictions, in consequence of his constant and severe exertions in the Gospel ministry, we may readily believe, and of this his own words bear sufficient testimony. See his affecting account, 2Co 11:23-29, and the notes there. Verse 15. Where is then the blessedness ye spake of?] Ye spake of should be in italics, there being no corresponding word in the Greek text. Perhaps there is not a sentence in the New Testament more variously translated than this. I shall give the original: τιςουνηνομακαρισμοςυμων. What was then your blessedness! Or, How great was your happiness at that time! Or, What blessings did ye then pour on me! It is worthy of remark, that, instead of τις, what, ABCFG, several others, the older Syriac, the later Syriac in the margin, the Armenian, Vulgate, one copy of the Itala, and some of the fathers, have που, where; and ην, was, is omitted by ACD, several others, also the Vulgate, Itala, and the Latin fathers. According to these authorities the text should be read thus: Where then is your blessedness? Having renounced the Gospel, you have lost your happiness. What have your false teachers given you to compensate the loss of communion with God, or that Spirit of adoption, that Spirit of Christ, by which you cried Abba, Father! If, however, we understand the words as implying the benedictions they then heaped on the apostle, the sense will be sufficiently natural, and agree well with the concluding part of the verse; for I bear you record, that, if possible, ye would have plucked out your own eyes, and have given them to me. You had then the strongest affection for me; you loved God, and you loved me for God's sake, and were ready to give me the most unequivocal proof of your love. Dearer than one's eyes, or to profess to give one's eyes for the sake of a person, appears to have been a proverbial expression, intimating the highest tokens of the strongest affection. We find a similar form of speech in Terence, Adelphi, act iv., scene 5, ver. 67. ------------------------Di me pater Omnes oderint, ni magis te quam oculos nunc ego amo meos. "O father, may all the gods hate me, if I do not love you now more than my own eyes." Verse 16. Am I therefore become your enemy] How is it that you are so much altered towards me, that you now treat me as an enemy, who formerly loved me with the most fervent affection? Is it because I tell you the truth; that very truth for which you at first so ardently loved me? Verse 17. They zealously affect you, but not well] It is difficult for common readers to understand the meaning of these words: perhaps it would be better to translate ζηλουσινυμαςου καλως, these false teachers endeavour to conciliate your esteem, but not in honest or true principles; they work themselves into your good graces; they wish you to place all your affection upon themselves. They would exclude you] They wish to shut you out from the affection of your apostle, that you might affect them, ινααυτους ζηλουτε, that you might love them alone, hear them alone, abide by their directions only, and totally abandon him who called you into the grace of the Gospel of Christ. Some MSS. read ημας, us, instead of υμας, you; they wish to shut us entirely out from among you, that you may receive and believe them alone. The sense is nearly the same but the former appears to be the more authentic reading. Verse 18. It is good to be zealously affected] It is well to have a determined mind and an ardent heart in reference to things which are laudable and good. Not only when I am present] You were thus attached to me when I was among you, but now ye have lost both your reverence and affection for me. Your false teachers pretended great concern for you, that you might put all your confidence in them; they have gained their end; they have estranged you from me, and got you to renounce the Gospel, and have brought you again into your former bondage. Verse 19. My little children] τεκνιαμου. My beloved children. As their conversion to God had been the fruit of much labour, prayers, and tears, so he felt them as his children, and peculiarly dear to him, because he had been the means of bringing them to the knowledge of the truth; therefore he represents himself as suffering the same anxiety and distress which he endured at first when he preached the Gospel to them, when their conversion to Christianity was a matter of great doubt and uncertainty. The metaphor which he uses needs no explanation. Until Christ be formed in you] Till you once more receive the Spirit and unction of Christ in your hearts, from which you are fallen, by your rejection of the spirit of the Gospel. Verse 20. I desire to be present with you] I wish to accommodate my doctrine to your state; I know not whether you need stronger reprehension, or to be dealt with more leniently. I stand in doubt of you.] I have doubts concerning your state; the progress of error and conviction among you, which I cannot fully know without being among you, This appears to be the apostle's meaning, and tends much to soften and render palatable the severity of his reproofs. Verse 21. Ye that desire to be under the law] Ye who desire to incorporate the Mosaic institutions with Christianity, and thus bring yourselves into bondage to circumcision, and a great variety of oppressive rites. Do ye not hear the law?] Do ye not understand what is written in the Pentateuch relative to Abraham and his children. It is evident that the word law is used in two senses in this verse. It first means the Mosaic institutions; secondly, the Pentateuch, where the history is recorded to which the apostle refers. Verse 22. For it is written] Viz. in Ge 16:15; 22:1, &c., that Abraham had two sons, Ishmael and Isaac; the one; Ishmael, by a bond maid, Hagar; the other, Isaac, by a free woman, Sarah. Verse 23. Was born after the flesh] Ishmael was born according to the course of nature, his parents being both of a proper age, so that there was nothing uncommon or supernatural in his birth: this is the proper meaning of the apostle's κατασαρκα, after or according to the flesh, and answers to the Hebrew phrase, al derec basar, according to the manner of the flesh, i.e. naturally, according to the common process of nature. By promise.] Both Abraham and Sarah had passed that age in which the procreation of children was possible on natural principles. The birth, therefore, of Isaac was supernatural; it was the effect of an especial promise of God; and it was only on the ground of that promise that it was either credible or possible. Verse 24. Which things are an allegory] They are to be understood spiritually; more being intended in the account than meets the eye. Allegory, from αλλος, another, and αγορεω, or αγοπευω, to speak, signifies a thing that is a representative of another, where the literal sense is the representative of a spiritual meaning; or, as the glossary expresses it, ετερωςκαταμεταφρασιν νοουμενακαιουκατατηναναγνωσιν. "where the thing is to be understood differently in the interpretation than it appears in the reading." Allegories are frequent in all countries, and are used by all writers. In the life of Homer, the author, speaking of the marriage of Jupiter and Juno, related by that poet, says: δοκει ταυτααλληγορεισθαιοτιηραμεννοειταιοαηρζευςδεοαιθηρ. "It appears that these things are to be understood allegorically; for Juno means the air, Jupiter the aether." Plutarch, in his treatise De Iside et Osir., says: ωσπερελληνεςκρονον αλληγορουσιτονχρονον. "As the Greeks allegorize Cronos (Saturn) into Chronos (Time.)" It is well known how fond the Jews were of allegorizing. Every thing in the law was with them an allegory. Their Talmud is full of these; and one of their most sober and best educated writers, Philo, abounds with them. Speaking (De Migrat. Abrah., page 420) of the five daughters of Zelophehad, he says: αςαλληγορουντεςαισθησειςειναιφαμεν. "which, allegorizing, we assert to be the five senses!" It is very likely, therefore, that the allegory produced here, St. Paul had borrowed from the Jewish writings; and he brings it in to convict the Judaizing Galatians on their own principles; and neither he nor we have any thing farther to do with this allegory than as it applies to the subject for which it is quoted; nor does it give any license to those men of vain and superficial minds who endeavour to find out allegories in every portion of the sacred writings, and, by what they term spiritualizing, which is more properly carnalizing, have brought the testimonies of God into disgrace. May the spirit of silence be poured out upon all such corrupters of the word of God! For these are the two covenants] These signify two different systems of religion; the one by Moses, the other by the Messiah. The one from the Mount Sinai] On which the law was published; which was typified by Hagar, Abraham's bond maid. Which gendereth to bondage] For as the bond maid or slave could only gender-bring forth her children, in a state of slavery, and subject also to become slaves, so all that are born and live under those Mosaic institutions are born and live in a state of bondage-a bondage to various rites and ceremonies; under the obligation to keep the whole law, yet, from its severity and their frailness, obliged to live in the habitual breach of it, and in consequence exposed to the curse which it pronounces. Verse 25. For this Agar is Mount Sinai in Arabia] τογαραγαρ σιναοροςεστινεντηαραβια. This is the common reading; but it is read differently in some of the most respectable MSS., versions, and fathers; thus: τογαρσιναοροςεστινεντηαραβια, for this Sinai is a mountain of Arabia; the word αγαρ, Agar, being omitted. This reading is supported by CFG, some others, the AEthiopic, Armenian, Vulgate, and one copy of the Itala; by Epiphanius, Damascenus, Ambrosiaster, Jerome, Augustine, Hilary, Sedulius, and Bede; and the word is sometimes, though not always, omitted by Cyril and Origen, which proves that in their time there were doubts concerning the common reading. Of the word Agar in this verse, which renders the passage very obscure and difficult, Professor White says, forsitan delendum, "probably it should be expunged." Griesbach has left it in the text with a note of doubtfulness. Answereth to Jerusalem] Hagar, the bond maid, bringing forth children in a state of slavery, answereth to Jerusalem that now is, συστοιχει, points out, or, bears a similitude to, Jerusalem in her present state of subjection; which, with her children-her citizens, is not only in bondage to the Romans, but in a worse bondage to the law, to its oppressive ordinances, and to the heavy curse which it has pronounced against all those who do not keep them. Verse 26. But Jerusalem which is above] The apostle still follows the Jewish allegory, showing not only how the story of Hagar and Sarah, Ishmael and Isaac, was allegorized, but pointing out also that even Jerusalem was the subject of allegory; for it was a maxim among the rabbins, that "whatsoever was in the earth, the same was also found in heaven for there is no matter, howsoever small, in this world, that has not something similar to it in the spiritual world." On this maxim, the Jews imagine that every earthly thing has its representative in heaven; and especially whatever concerns Jerusalem, the law, and its ordinances. Rab. Kimchi, speaking of Melchizedec, king of Salem, says: zu Yerushalem shel malah, "This is the Jerusalem that is from above." This phrase frequently occurs among these writers, as may be seen in Schoettgen, who has written an express dissertation upon the subject. Hor. Hebr., vol. i. page 1205. Is free, which is the mother of us all.] There is a spiritual Jerusalem, of which this is the type; and this Jerusalem, in which the souls of all the righteous are, is free from all bondage and sin: or by this, probably, the kingdom of the Messiah was intended; and this certainly answers best to the apostle's meaning, as the subsequent verse shows. There is an earthly Jerusalem, but this earthly Jerusalem typifies a heavenly Jerusalem: the former, with all her citizens, is in bondage; the latter is a free city, and all her inhabitants are free also. And this Jerusalem is our mother; it signifies the Church of Christ, the metropolis of Christianity, or rather the state of liberty into which all true believers are brought. The word παντων, of all, is omitted by almost every MS. and version of antiquity and importance, and by the most eminent of the fathers who quote this place; it is undoubtedly spurious, and the text should be read thus: But Jerusalem, which is above, is free, which is our mother. Verse 27. Rejoice, thou barren that bearest not] This quotation is taken from Isa 54:1, and is certainly a promise which relates to the conversion of the Gentiles, as the following clause proves; for the desolate-the Gentile world, hath many more children-is a much larger and more numerous Church, than she-Jerusalem, the Jewish state, which hath a husband-has been so long in covenant with God, living under his continual protection, and in possession of a great variety of spiritual advantages; and especially those offered to her by the Gospel, which she has rejected, and which the Gentiles have accepted. Verse 28. Now we] Who believe in the Lord Jesus, are the children of promise-are the spiritual offspring of the Messiah, the seed of Abraham, in whom the promise stated that all the nations of the earth should be blessed. Verse 29. But as then he] Ishmael, who was born after the flesh-whose birth had nothing supernatural in it, but was according to the ordinary course of nature, Persecuted him] Isaac, who was born after the Spirit-who had a supernatural birth, according to the promise, and through the efficacy, of the Holy Spirit, giving effect to that promise-Sarah shall have a son, Ge 17:16-21; 21:1, &c. Persecuted him; the persecution here referred to is that mentioned Ge 21:9. It consisted in mocking his brother Isaac. Even so it is now.] So the Jews, in every place, persecute the Christians; and show thereby that they are rather of the posterity of Hagar than of Sarah. Verse 30. What saith the Scripture?] (In Ge 21:10:) Cast out the bond woman and her son: and what does this imply in the present case? Why, that the present Jerusalem and her children shall be cast out of the favour of God, and shall not be heirs with the son of the free woman-shall not inherit the blessings promised to Abraham, because they believe not in the promised seed. Verse 31. So then] We-Jews and Gentiles, who believe on the Lord Jesus, are not children of the bond woman-are not in subjection to the Jewish law, but of the free; and, consequently, are delivered from all its bondage, obligation, and curse. Thus the apostle, from their own Scripture, explained by their own allegory, proves that it is only by Jesus Christ that they can have redemption; and because they have not believed in him, therefore they continue to be in bondage; and that shortly God will deliver them up into a long and grievous captivity: for we may naturally suppose that the apostle has reference to what had been so often foretold by the prophets, and confirmed by Jesus Christ himself; and this was the strongest argument he could use, to show the Galatians their folly and their danger in submitting again to the bondage from which they had escaped, and exposing themselves to the most dreadful calamities of an earthly kind, as well as to the final ruin of their souls. They desired to be under the law; then they must take all the consequences; and these the apostle sets fairly before them. 1. WE sometimes pity the Jews, who continue to reject the Gospel. Many who do so have no pity for themselves; for is not the state of a Jew, who systematically rejects Christ, because he does not believe him to be the promised Messiah, infinitely better than his, who, believing every thing that the Scripture teaches concerning Christ, lives under the power and guilt of sin? If the Jews be in a state of nonage, because they believe not the doctrines of Christianity, he is in a worse state than that of infancy who is not born again by the power of the Holy Ghost. Reader, whosoever thou art, lay this to heart. 2. The 4th, 5th, 6th, and 7th verses of this chapter (Ga 4:4-7) contain the sum and marrow of Christian divinity. (1.) The determination of God to redeem the world by the incarnation of his Son. (2.) The manifestation of this Son in the fulness of time. (3.) The circumstances in which this Son appeared: sent forth; made of a woman; made under the law; to be a sufferer; and to die as a sacrifice. (4.) The redemption of the world, by the death of Christ: he came to redeem them that were under the law, who were condemned and cursed by it. (5.) By the redemption price he purchases sonship or adoption for mankind. (6.) He, God the Father, sends the Spirit, God the Holy Ghost, of God the Son, into the hearts of believers, by which they, through the full confidence of their adoption, call him their Father. (7.) Being made children, they become heirs, and God is their portion throughout eternity. Thus, in a few words, the whole doctrine of grace is contained, and an astonishing display made of the unutterable mercy of God. See the notes on these verses. 3. While the Jews were rejecting the easy yoke of Christ, they were painfully observing days, and months, and times and years. Superstition has far more labour to perform than true religion has; and at last profits nothing! Most men, either from false views of religion, or through the power and prevalency of their own evil passions and habits, have ten thousand times more trouble to get to hell, than the followers of God have to get to heaven. 4. Even in the perverted Galatians the apostle finds some good; and he mentions with great feeling those amiable qualities which they once possessed. The only way to encourage men to seek farther good is to show them what they have got, and to make this a reason why they should seek more. He who wishes to do good to men, and is constantly dwelling on their bad qualities and graceless state, either irritates or drives them to despair. There is, perhaps, no sinner on this side perdition who has not something good in him. Mention the good-it is God's work; and show what a pity it is that he should not have more, and how ready God is to supply all his wants through Christ Jesus. This plan should especially be used in addressing Christian societies, and particularly those which are in a declining state. 5. The Galatians were once the firm friends of the apostle, and loved him so well that they would have even plucked out their eyes for him; and yet these very people cast him off, and counted and treated him as an enemy! O sad fickleness of human nature! O uncertainty of human friendships! An undesigned word, or look, or action, becomes the reason to a fickle heart why it should divest itself of the spirit of friendship; and he who was as dear to them as their own souls, is neglected and forgotten! Blessed God! hast thou not said that there is a friend that sticketh closer than a brother? Where is he? Can such a one be trusted long on this unkindly earth? He is fit for the society of angels and the spirits of just men made perfect; and thou takest him in mercy lest he should lose his friendly heart, or lest his own heart should be broken in losing that of his friend. Hasten, Lord, a more perfect state, where the spirit of thy own love in thy followers shall expand, without control or hinderance, throughout eternity! Amen. 6. On allegorizing, in explaining the word of God, something has already been said, under Ga 4:24; but on the subject of allegory in general much might be said. The very learned and accurate critic, Dr. Lowth, in his work, De Sacra Poesi Hebraeorum, has entered at large into the subject of allegory, as existing in the sacred writings, in which he has discovered three species of this rhetorical figure. 1. That which rhetoricians term a continued metaphor. See Solomon's portraiture of old age, Ec 12:2-6. A second kind of allegory is that which, in a more proper and restricted sense, may be called parable. See Matthew 13, and the note on "Mt 13:3", &c. The third species of allegory is that in which a double meaning is couched under the same words. These are called mystical allegories, and the two meanings are termed the literal and mystical senses. For examples of all these kinds I must refer to the learned prelate above named.
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