Galatians 4:12

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Galatians 4:12 in Multiple Translations

Berean Standard Bible BSB

I beg you, brothers, become like me, for I became like you. You have done me no wrong.

King James Version KJV

Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.

American Standard Version ASV

I beseech you, brethren, become as I am, for I also am become as ye are. Ye did me no wrong:

Bible in Basic English BBE

My desire for you, brothers, is that you may be as I am, because I am as you are. You have done me no wrong;

Free Bible Version FBV

I'm pleading with you, my friends: be like me, because I became like you. You've never treated me badly.

Geneva Bible 1599 GNV

Be ye as I (for I am euen as you) brethren, I beseech you: ye haue not hurt me at all.

Young's Literal Translation YLT

Become as I [am] — because I also [am] as ye brethren, I beseech you; to me ye did no hurt,

World English Bible WEB

I beg you, brothers, become as I am, for I also have become as you are. You did me no wrong,

Noah Webster Bible WBS

Brethren, I beseech you, be as I am; for I am as ye are : ye have not injured me at all.

Douay-Rheims 1899 DRV

Be ye as I, because I also am as you: brethren, I beseech you: you have not injured me at all.

Translation for Translators T4T

My fellow believers, I strongly urge you that you do as I do. Stop thinking that you have to obey ◄Jewish rules and rituals/ceremonial laws►. When I was with you, I did not obey all the Jewish rules and rituals, just like you did not obey them. At that time you treated me entirely as you should have [LIT].

Plain English Version PEV

Look, my Christian friends, I ask you to free yourselves from that law, just like I did. You see, I used to think I had to follow that law, but now I’m free, just like you. People in Galatia believed the wrong story, and that hurt Paul Remember the first time I came to you mob in Galatia. You didn’t do anything wrong to me at that time,

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Berean Amplified Bible — Galatians 4:12

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Galatians 4:12 Interlinear (Deep Study)

BIB

GRK γινεσθε ως εγω οτι καγω ως υμεις αδελφοι δεομαι υμων ουδεν με ηδικησατε

γινεσθε ginomai G1096 to be Verb-PNM-2P

ως hōs G5613 as/when Adv

εγω egō G1473 I/we Pron-1NS

οτι hoti G3754 that/since: that Conj

καγω kagō G2504 and I Pron-1NS-K

ως hōs G5613 as/when Adv

υμεις su G4771 you Pron-2NP

αδελφοι adelphos G80 brother Noun-VPM

δεομαι deomai G1189 to pray Verb-PNI-1S

υμων su G4771 you Pron-2GP

ουδεν oudeis G3762 none Adj-ASN-N

με egō G1473 I/we Pron-1AS

ηδικησατε adikeō G91 to harm Verb-AAI-2P

Greek Word Study

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Greek Word Reference — Galatians 4:12

γινεσθε ginomai G1096 "to be" Verb-PNM-2P

A versatile word meaning to be, become, or come into being, used in John 1:15 and 1 Corinthians 15:37.

Definition: γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.), [in LXX chiefly for היה ;] __1. of persons, things occurrences, to come into being, be born, arise, come on: Jhn.1:15 8:58, 1Co.15:37; a first appearance in public, Mrk.1:4, Jhn.1:6, al.; before ἐκ (of birth), Rom.1:3, Gal.4:4; διά, Jhn.1:3; βροντή, Jhn.12:29; σεισμός, Rev.6:12; γογγυσμός, Act.6:1; χαρά, Act.8:8, many other similar exx.; ἡμέρα, Luk.22:66, al.; ὀψέ, Mrk.11:19; πρωΐα, Mat.27:1; νύξ, Act.27:27. __2. Of events, to come to pass, take place, happen: Mat.5:18, Mrk.5:14, Luk.1:20 2:15, Act.4:21, 2Ti.2:18, al.; μὴ γένοιτο [LXX for חָלִילָה, Jhn.22:29, al.], far be it, God forbid: Rom.3:4 (ICC, in l.), 1Co.6:15 and frequently in Pl.; καὶ ἐγένετο, ἐγένετο δέ ([in LXX for וַיְהִי ;] see Burton, 142 f.; M, Pr., 16f.; Dalman, Words, 32 f.; Robertson, Gr., 1042 f.), with indic, Mat.7:28, Luk.1:8, al.; before καί and indic., Luk.8:1, Act.5:7, al.; with accusative and inf., Mrk.2:23, Luk.3:21, al.; ὡς δὲ ἐγένετο, before τοῦ with inf., Act.10:25; with dative of person(s), to befall one: with inf., Act.20:16; with accusative and inf., Act.22:6; with adv., εὖ, Eph.6:3; τ́ ἐγένετο αὐτῷ (Field, Notes, 115), Act.7:40 (LXX); before εἰς, Act.28:6. __3. to be made, done, performed, observed, enacted, ordained, etc.: Mat.6:10 19:8, Mrk.2:27 11:23, Act.19:26, al.; before διά with genitive, Mrk.6:2, Act.2:43; ὑπό, Luk.13:17; ἐκ, Luk.4:23; ἐν, 1Co.9:15; ἀπογραφή, Luk.2:2; ἀνάκρισις Act.25:26; ἄφεσις, Heb.9:22; ὁ νόμος, Gal.3:17; τὸ πάσχα, Mat.26:2. __4. to become, be made, come to be: with pred., Mat.4:3, Luk.4:3, Jhn.2:9, 1Co.13:11, al.; before ὡς, ὡσεί, Mat.10:25, Mrk.9:26; εἰς (M, Pr., 71f.), Mrk.12:1o, al.; with genitive Rev.11:15; id., of age, Luk.2:42; with dative, γ. ἀνδρί ([LXX for הָיָה לְאִישׁ, Rut.1:12, al. ;] see Field, Notes, 156), Rom.7:3, 4; before ἐν, Act.22:17, Rev.1:10, al.; ἐπάνω, Luk.19:19; μετά, with genitive, Mrk.16:[10], Act.9:19; before εἰς, ἐπί (Field, Notes, 135), κατά (ib., 62), with accusative of place, Act.20:16 21:35 27:7, al.; before ἐκ, Mrk.9:7, Luk.3:22, 2Th.2:7, al. Aoristic pf. γέγονα (M, Pr., 52, 145f.; Field, Notes, 1f.), Mat.25:6, Luk.10:36, al. Aor. ἐγενήθη (for ἐγένετο, M, Pr., 139f.; Mayser, 379), Mat.11:23, al. (Cf. απο-, δια-, επι-, παρα-, συμ-, παρα-, προ-.) (AS)

Usage: Occurs in 637 NT verses. KJV: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought See also: 1 Corinthians 1:30; Acts 5:5; 1 Peter 1:15.

ως hōs G5613 "as/when" Adv

This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.

Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)

Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.

εγω egō G1473 "I/we" Pron-1NS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

καγω kagō G2504 "and I" Pron-1NS-K

And I, or me, is a phrase used to include oneself in a statement. It is used by Jesus and other biblical figures to express their thoughts and feelings.

Definition: κἀγώ see: ἐγώ. ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 67 NT verses. KJV: (and, even, even so, so) I (also, in like wise), both me, me also See also: 1 Corinthians 2:1; John 10:27; Hebrews 8:9.

ως hōs G5613 "as/when" Adv

υμεις su G4771 "you" Pron-2NP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

αδελφοι adelphos G80 "brother" Noun-VPM

The Greek word for brother refers to a male sibling or a fellow Christian, as seen in Matthew 1:2 and 1 Corinthians 1:1. It implies a close relationship.

Definition: ἀδελφός, -οῦ, ὁ (ἀ- copul., δελφύς, womb), in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102f.), for אָח ;] __1. lit. of a brother (Gen.4:2, al.). __2. Of a neighbour (Lev.19:17). __3. Of a member of the same nation (Exo.2:14, Deu.15:3). In NT in each of these senses (1. Mat.1:2, al.; 2. Mat.7:3; 3. Rom.9:3) and also, __4. of a fellow-Christian: 1Co.1:1, Act.9:30. This usage finds illustration in π., where ἀ. is used of members of a pagan religious community (M, Th., I, 1:4; MM, VGT, see word). The ἀδελφοὶ τ. Κυρίου (Mat.12:46-49 13:55 28:10, Mrk.3:31-34, Luk.8:19-21, Jhn.2:12 7:3, 5 10 20:17, Act.1:14, 1Co.9:5) may have been sons of Joseph and Mary (Mayor, Ja., Intr. viff.; DB, i, 320ff.) or of Joseph by a former marriage (Lft., Gal., 252ff.; DCG, i, 232ff.), but the view of Jerome, which makes ἀ. equivalent to ἀνεψιός, is inconsistent with Greek usage. (Cremer, 66.) (AS)

Usage: Occurs in 318 NT verses. KJV: brother See also: 1 Corinthians 1:1; Acts 2:37; 1 Peter 5:12.

δεομαι deomai G1189 "to pray" Verb-PNI-1S

To pray or beg for something, often used to describe asking for help or forgiveness, like in Acts 26:3 and Luke 5:12.

Definition: δέομαι (mid. of δέω, II, which see, as depon.) [in LXX for חנן, etc. ;] to want for oneself; __1. to want, need: __(a) absol.; __(b) with genitive __2. to beg, request, beseech, pray; __(i) in general: absol., Act.26:3, WH; with genitive of person(s), Luk.5:12; 8:28; 38 (ἐδεῖτο; T, ἐδέετο, cf. Veitch, see word δέω) 9:38, Act.8:34; 21:39, 2Co.5:20, Gal.4:12; before ἵνα, Luk.9:40; before τό, with inf., 2Co.10:2; with genitive of person(s) and of thing(s), 2Co.8:4; __(ii) of prayer to God: absol., Act.4:31; before εἴ πως, Rom.1:10; ἵνα, Luk.21:36; 22:32; εἰς τό, 1Th.3:10; ὑπὲρ ἐμοῦ πρὸς τ. κύριον, ὅπως, Act.8:24; with genitive, τοῦ κυρίου, ὅπως, Mat.9:38, Luk.10:2; τοῦ Θεοῦ, Act.10:2; before εἰ ἄρα, Act.8:22.† SYN.: αἰτέω, and cf. δέησις. (AS)

Usage: Occurs in 22 NT verses. KJV: beseech, pray (to), make request See also: 1 Thessalonians 3:10; Galatians 4:12; Romans 1:10.

υμων su G4771 "you" Pron-2GP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ουδεν oudeis G3762 "none" Adj-ASN-N

This word means 'none' or 'nobody', used in Luke 4:24 and Romans 8:1 to emphasize the absence of something or someone. It's a strong way to say that nothing or no one is present or available.

Definition: οὐδείς, -δεμία, -δέν (also in WH, txt., the Hellenistic forms -θείς, -θέν, Luk.22:35 23:14, Act.15:9 19:27 26:26, 1Co.13:2, 2Co.11:8; cf. BL, §6, 7; M, Pr., 56n, Thackeray, Gr., 58), related to μηδείς as οὐ to μή, no, no one, none: with nouns, Luk.4:24, Jhn.10:41, Rom.8:1, al.; absol., Mat.6:24, Mrk.3:27, Luk.1:61, Jhn.1:18, Act.18:10, Rom.14:7, al. mult.; with genitive partit., Luk.4:26, Jhn.13:28, al.; neut., οὐδέν, Mat.10:26, al.; id. with genitive partit., Luk.9:36, Act.18:17, al.; οὐδὲν εἰ μή, Mat.5:13, Mrk.9:29, al.; with neg., strengthening the negation, Mrk.15:4, 5 Luk.4:2, Jhn.3:27, al.; adverbially, Act.25:10, Gal.4:12, al. (AS)

Usage: Occurs in 223 NT verses. KJV: any (man), aught, man, neither any (thing), never (man), no (man), none (+ of these things), not (any, at all, -thing), nought See also: 1 Corinthians 1:14; John 10:18; Hebrews 2:8.

με egō G1473 "I/we" Pron-1AS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

ηδικησατε adikeō G91 "to harm" Verb-AAI-2P

To harm or do wrong to someone, as seen in Acts 25:11 and 1 Corinthians 6:8. It means to act unjustly or unrighteously, and can refer to physical, moral, or social harm.

Definition: ἀδικέω, -ῶ (ἄδικος), [in LXX for עשׁק, עוה, etc. ;] __1. intrans., to be ἄδικος, do wrong, act wickedly or criminally: Act.25:11, 1Co.6:8, 2Co.7:12, Col.3:25, Rev.22:11; to do hurt, Rev.9:19. __2. Trans. __(a) to do some wrong: ὃ ἠδίκησεν, Col.3:25; to wrong some one, Mat.20:13, Act.7:26, 27 25:10, 2Co.7:2, Gal.4:12, Phm 18, 2Pe.2:13; pass., Act.7:24, 2Co.7:12; mid., 1Co.6:7 (suffer . . . to be wronged; WM, §38, 3; but see Bl., §54, 5; and cf. ἀποστερέω); __(b) to injure, hurt: Luk.10:19 Rev.2:11 6:6 7:2, 3 9:4,10 11:5. † (AS)

Usage: Occurs in 23 NT verses. KJV: hurt, injure, be an offender, be unjust, (do, suffer, take) wrong See also: 1 Corinthians 6:7; Luke 10:19; Revelation 2:11.

Study Notes — Galatians 4:12

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Context — Paul’s Concern for the Galatians

10You are observing special days and months and seasons and years! 11I fear for you, that my efforts for you may have been in vain.

12I beg you, brothers, become like me, for I became like you. You have done me no wrong.

13You know that it was because of an illness that I first preached the gospel to you. 14And although my illness was a trial to you, you did not despise or reject me. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus Himself.

Cross References

	Reference	Text (BSB)
1	2 Corinthians 2:5	Now if anyone has caused grief, he has not grieved me but all of you—to some degree, not to overstate it.
2	1 Kings 22:4	So he asked Jehoshaphat, “Will you go with me to fight against Ramoth-gilead?” Jehoshaphat answered the king of Israel, “I am like you, my people are your people, and my horses are your horses.”
3	Genesis 34:15	We will consent to this on one condition, that you become circumcised like us—every one of your males.
4	1 Corinthians 9:20–23	To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), to win those under the law. To those without the law I became like one without the law (though I am not outside the law of God but am under the law of Christ), to win those without the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, so that I may share in its blessings.
5	Philippians 3:7–8	But whatever was gain to me I count as loss for the sake of Christ. More than that, I count all things as loss compared to the surpassing excellence of knowing Christ Jesus my Lord, for whom I have lost all things. I consider them rubbish, that I may gain Christ
6	Galatians 2:14	When I saw that they were not walking in line with the truth of the gospel, I said to Cephas in front of them all, “If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?”
7	2 Corinthians 6:13	As a fair exchange, I ask you as my children: Open wide your hearts also.
8	Galatians 6:14	But as for me, may I never boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
9	Acts 21:21	But they are under the impression that you teach all the Jews who live among the Gentiles to forsake Moses, telling them not to circumcise their children or observe our customs.
10	Galatians 6:18	The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.

Galatians 4:12 Summary

[The Apostle Paul is asking the Galatians to follow his example of humility and willingness to adapt to others, just as he did when he first preached the gospel to them despite his own illness. He wants them to be free from observing special days and months, and instead live by the true gospel of grace and freedom in Christ, as seen in Galatians 5:1 and Romans 6:14. Paul is not asking them to do this because they have wronged him, but because he cares deeply for their spiritual well-being. By becoming like Paul, the Galatians can experience the same kind of freedom and joy that comes from living a life that is focused on Christ and the gospel.]

Frequently Asked Questions

What does the Apostle Paul mean by 'become like me' in Galatians 4:12?

Paul is asking the Galatians to follow his example of humility and willingness to adapt to others, as seen in 1 Corinthians 9:22, where he became all things to all people to save some.

Why does Paul say 'I became like you' in this verse?

Paul is referencing his initial ministry to the Galatians, where he accommodated their weaknesses and needs, as mentioned in Galatians 4:13-14, and preached the gospel to them despite his own illness.

Is Paul suggesting that the Galatians have wronged him in some way?

No, Paul explicitly states 'You have done me no wrong' in Galatians 4:12, indicating that his concern is for their spiritual well-being, not any personal grievance, as seen in his similar expression of concern in 2 Corinthians 2:5-7.

How does this verse relate to Paul's overall message in the book of Galatians?

This verse is part of Paul's larger argument against the Galatians' return to legalism and observance of special days, as warned against in Galatians 4:10 and Colossians 2:16-17, and his encouragement to follow the true gospel of grace and freedom in Christ, as expressed in Galatians 5:1 and Romans 6:14.

Reflection Questions

In what ways can I, like Paul, become more adaptable and accommodating to others in my witness for Christ?
How can I balance my own needs and weaknesses with the needs of those around me, as Paul did in his ministry to the Galatians?
What are some areas in my life where I may be observing 'special days and months and seasons and years' in a way that is not pleasing to God, and how can I repent and turn to a more gospel-centered focus?
In what ways have I, like the Galatians, been welcomed and accepted by others despite my own 'illness' or weaknesses, and how can I show similar kindness and acceptance to others?
How can I, like Paul, express genuine concern for the spiritual well-being of others without being motivated by personal grievance or self-interest?

Gill's Exposition on Galatians 4:12

Brethren, I beseech you, be as I am,.... Though they had gone so far backwards, yet still hoping well of them that they would he reclaimed, he styles them "brethren": not in a carnal but spiritual

Jamieson-Fausset-Brown on Galatians 4:12

Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.

Matthew Poole's Commentary on Galatians 4:12

Be as I am; for I am as ye are; be as friendly to me as I am to you: see the like phrase, . But how doth the apostle say they had not injured him at all, when it is manifest they had defamed him? Answer. He had forgiven, or was ready to forgive, this to them; he had no desire or design to be revenged on them. Or in this particular thing of Judaizing, for which he had been reflecting upon them, they had done him no personal injury; it was only his care for and love to their souls, which had drawn out this discourse from him; not any particular prejudice to them, or any desire he had to take any revenge upon them, for any personal injury done to himself.

Trapp's Commentary on Galatians 4:12

12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. Ver. 12. Be as I am] No longer a legalist, as once, Philippians 3:5; Philippians 3:8. Ye have not injured me at all] He was above their buffooneries and indignities. When an inconsiderate fellow had stricken Cato in the bath, and afterwards cried him mercy, he replied, I remember not that thou didst strike me. (Seneca.) Tu linguae, ego aurium dominus, said one to another that railed on him. I cannot be master of thy tongue, but I will be master of mine own ears. (Tacit.) One having made a long and idle discourse before Aristotle concluded it thus, I doubt I have been too tedious to you, sir philosopher, with my many words. In good sooth, said Aristotle, you have not been tedious to me, for I gave no heed to anything you said. Momus in Lucian tells Jupiter, It is in thy power whether any one shall vex or wrong thee. St Paul here shakes off the affronts and injuries offered unto him with as much ease as once he did the viper, Acts 28:5. Some would have swelled, and almost died at the sight of such a thing; he only shook it off, and there was no hurt done. Plutar. de Garralit. ουδενπασχειςκακον, δνμηπροσποιης.

Ellicott's Commentary on Galatians 4:12

(12-16) Let me beg of you: cast off the bondage of Judaism as I have done, just as I gave p its privileges to place myself on a level with you. I have no complaint to make against you. You remember the illness which detained me among you, and led me first to preach to you the gospel. You received me kindly and warmly enough then, though my bodily infirmities might well have tempted you to despise me. You treated me as if I had been a messenger direct from heaven. You thought yourselves “blest” by my teaching. You would have done anything for me; you would have given me even your eyes. What has become of all this now? Why do you consider yourselves “blest” no more? Why do you treat me as an enemy, merely for telling you the truth?

Adam Clarke's Commentary on Galatians 4:12

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.

Cambridge Bible on Galatians 4:12

12–20. Personal AppealThe Apostle now makes a personal appeal, marked by deep affection and earnestness. “Brethren, I beseech you, become as I am, free yourselves from the trammels of the ceremonial law and of the Judaizing teachers, for I became as you were. To you who were Gentiles and ‘without law, I became as without law’ (1 Corinthians 9:21) that I might gain you to Christ. Copy then my example”.for I am] Better, I became as you. I gave up much that was dear to me for your sake.ye have not injured me at all] The exact meaning of these words is doubtful. Perhaps we should refer them to what immediately precedes. ‘I ask you now to make a return for my self-sacrifice. I am not complaining of your conduct in past time. That was deserving of praise, not of reproach’.

Barnes' Notes on Galatians 4:12

Brethren, I beseech you, be as I am ... - There is great brevity in this passage, and no little obscurity, and a great many different interpretations have been given of it by commentators.

Whedon's Commentary on Galatians 4:12

12. Brethren—Beginning, as at Galatians 3:15, a new and gentler strain. Be— Omitting the interpolated italic words, we render, Become as I, because I as you.

Sermons on Galatians 4:12

	Sermon	Description
	Paul's Allegory of the Covenants by Peter Masters	This sermon delves into the allegory of the two covenants as explained by the Apostle Paul in Galatians. It contrasts the covenant of works, which relies on human effort and leads
	Anabaptist History (Day 11) the Birth of the Amish by Dean Taylor	This sermon delves into the historical context of the Anabaptist movement in Emmental Valley, focusing on the division that led to the Amish community's formation. It explores the
	2 Corinthians 1:1-4 by St. John Chrysostom	John Chrysostom preaches to the Church of God in Corinth, explaining the reasons for writing a second Epistle, highlighting the amendments made by the Corinthians since the first l
	Missions and the Local Church by William Yuille	In this sermon, the speaker discusses the importance of being involved in missions and supporting missionaries. He shares personal experiences of having missionaries stay in his ho
	Titus 1:12-14 by St. John Chrysostom	John Chrysostom delves into the complexities of Paul quoting Epimenides, a Cretan prophet, who called the Cretians liars, to emphasize the importance of rebuking and correcting tho
	Learning to Be a Minister by Leonard Ravenhill	In this sermon, the speaker shares a story about John Wesley and his commitment to spending time with God every morning at 4 o'clock. The speaker emphasizes the importance of dedic
	Apostleship - Part 1 by Norman Grubb	In this sermon, the speaker emphasizes the importance of missions and the willingness to face opposition and even death for the sake of spreading the word of God. He refers to the