Galatia 4:21

Bahasa Indonesia Sehari-hari

Katakanlah kepadaku, hai kamu yang mau hidup di bawah hukum Taurat, tidakkah kamu mendengarkan hukum Taurat?

Parallel Translations

Alkitab Terjemahan Baru
Katakanlah kepadaku, hai kamu yang mau hidup di bawah hukum Taurat, tidakkah kamu mendengarkan hukum Taurat?

Alkitab Terjemahan Lama
Katakanlah kepadaku, hai kamu yang suka takluk di bawah syariat Taurat, tiadakah kamu mendengar bunyi Taurat itu?

Contextual Overview

²¹ Tell me, ye that desire to be vnder the lawe, do ye not heare the lawe? ²² For it is written, that Abraham had two sonnes, the one by a bonde mayde, the other by a free woman: ²³ But he which was of the bonde woman, was borne after the fleshe: but he which was of the free woman, [was borne] by promise. ²⁴ Which thynges are spoken by an allegorie. For these are two testamentes: the one from the mount Sina, which gendreth vnto bondage, which is Agar. ²⁵ For Agar is the mount Sina in Arabia, and bordreth vpon the citie, which is nowe [called] Hierusalem, and is in bondage with her chyldren. ²⁶ But Hierusalem which is aboue, is free: which is the mother of vs all. ²⁷ For it is written: Reioyce thou baren, that bearest no chyldren, breake foorth and crye, thou that trauaylest not: For the desolate hath many mo chyldren, then she which hath an husbande. ²⁸ But brethren, we are after Isaac the chyldren of promise. ²⁹ But as then he that was borne after the fleshe, persecuted hym that was borne after the spirite: euen so is it now. ³⁰ Neuerthelesse, what saith the scripture? put away the bondwoman and her sonne: For the sonne of the bondwoman, shall not be heire with the sonne of the free woman.

Bible Verse Review
  from Treasury of Scripure Knowledge

ye that: Galatians 4:9, Galatians 3:10, Galatians 3:23, Galatians 3:24, Romans 6:14, Romans 7:5, Romans 7:6, Romans 9:30-32, Romans 10:3-10

do: Matthew 21:42-44, Matthew 22:29-32, John 5:46, John 5:47

the law: John 10:34, John 12:34, John 15:25, Romans 3:19

Reciprocal: Isaiah 8:20 - the law Mark 10:3 - What Mark 10:19 - knowest John 8:17 - also Romans 7:1 - them that 1 Corinthians 9:20 - are under Galatians 4:5 - redeem 1 Timothy 1:7 - to Hebrews 2:15 - subject Hebrews 7:18 - the weakness

Cross-References

Genesis 4:11
And nowe art thou cursed from the earth, which hath opened her mouth to receaue thy brothers blood from thy hande.

Genesis 4:12
If thou tyll the grounde, she shall not yeelde vnto thee her strength. A fugitiue and a vacabound shalt thou be in the earth.

Genesis 31:27
Wherfore wentest thou away secretly vnknowen to me, and dyddest not tell me, that I myght haue let thee go thy way with mirth and songues, with tymbrell and harpe?

Job 21:12
They beare with them tabrets and harpes, and reioyce in the sounde of the organs.

Isaiah 5:12
In their feastes are harpes and lutes, tabrettes and pipes, and wine: but they regarde not the worke of the Lord, and consider not the operatio of his handes.

Amos 6:5
They sing to the sounde of the viole, they inuent to them selues instrumentes of musicke, like Dauid.

Gill's Notes on the Bible

Tell me, ye that desire to be under the law,.... Not merely to obey it, as holy, just, and good, from a principle of love, and to testify subjection and gratitude to God; so all believers desire to bc under the law: but these men sought for justification and salvation by their obedience to it: they desired to be under it as a covenant of works, which was downright madness and folly to the last degree, since this was the way to come under the curse of it; they wanted to be under the yoke of the law, which is a yoke of bondage, an insupportable one, which the Jewish fathers could not bear; and therefore it was egregious weakness in them to desire to come under it: wherefore the apostle desires them to answer this question,

do ye not hear the law? meaning either the language and voice of the law of Moses, what it says to transgressors, and so to them; what it accused them of, and charged them with; how it declared them guilty before God, pronounced them accursed, and, ministered sententially condemnation and death unto them; and could they desire to be under such a law? or rather the books of the Old Testament, particularly the five books of Moses, and what is said therein; referring them, as Christ did the Jews, to the Scriptures, to the writings of Moses, and to read, hear, and observe what is in them, since they professed so great a regard to the law; from whence they might learn, that they ought not to be under the bondage and servitude of it. The Vulgate Latin version renders it, "have ye not read the law?" and so one of Stephens's copies; that is, the books of the law; if you have, as you should, you might observe what follows.

Barnes' Notes on the Bible

Tell me ... - In order to show fully the nature and the effect of the Law, Paul here introduces an illustration from an important fact in the Jewish history. This allegory has given great perplexity to expositors, and, in some respects, it is attended with real difficulty. An examination of the difficulties will be found in the larger commentaries. My object, without examining the expositions which have been proposed, will be to state, in as few words as possible, the simple meaning and design of the allegory. The design it is not difficult to understand. It is to show the effect of being under the bondage or servitude of the Jewish law, compared with the freedom which the gospel imparts. Paul had addressed the Galatians as having a real desire to be under bondage, or to be servants; the note at Galatians 4:9. He had represented Christianity as a state of freedom, and Christians as the sons of God - not servants, but freemen.

To show the difference of the two conditions, he appeals to two cases which would furnish a striking illustration of them. The one was the case of Hagar and her son. The effect of bondage was well illustrated there. She and her son were treated with severity, and were cast out and persecuted. This was a fair illustration of bondage under the Law; of the servitude to the laws of Moses; and was a fit representation of Jerusalem as it was in the time of Paul. The other case was that of Isaac. He was the son of a free woman, and was treated accordingly. He was regarded as a son, not as a servant. And he was a fair illustration of the case of those who were made free by the gospel. They enjoyed a similar freedom and sonship, and should not seek a state of servitude or bondage. The condition of Isaac was a fit illustration of the New Jerusalem; the heavenly city; the true kingdom of God. But Paul does not mean to say, as I suppose, that the history of the son of Hagar and of the son of Rebecca was mere allegory, or that the narrative by Moses was designed to represent the different condition of those who were under the Law and under the gospel.

He uses it simply, as showing the difference between servitude and freedom, and as a striking illustration of the nature of the bondage to the Jewish law, and of the freedom of the gospel, just as anyone may use a striking historical fact to illustrate a principle. These general remarks will constitute the basis of my interpretation of this celebrated allegory. The expression “tell me,” is one of affectionate remonstrance and reasoning; see Luke 7:42, “Tell me, therefore, which of these will love him most?” Compare Isaiah 1:18, “Come, now, and let us reason together, saith the Lord.”

Ye that desire to be under the law - See the note at Galatians 4:9. You who wish to yield obedience to the laws of Moses. You who maintain that conformity to those laws is necessary to justification.

Do ye not hear the law? - Do you not understand what the Law says? Will you not listen to its own admonitions, and the instruction which may be derived from the Law on the subject? The word “law” here refers not to the commands that were uttered on Mount Sinai, but to the book of the Law. The passage to which reference is made is in the Book of Genesis; but; all the five books of Moses were by the Jews classed under the general name of the Law; see the note at Luke 24:44. The sense is, “Will you not listen to a narrative found in one of the books of the Law itself, fully illustrating the nature of that servitude which you wish?”

Clarke's Notes on the Bible

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.