Galatians 4:10

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Galatians 4:10 in Multiple Translations

Berean Standard Bible BSB

You are observing special days and months and seasons and years!

King James Version KJV

Ye observe days, and months, and times, and years.

American Standard Version ASV

Ye observe days, and months, and seasons, and years.

Bible in Basic English BBE

You keep days, and months, and fixed times, and years.

Free Bible Version FBV

You're observing special days and months, seasons and years.

Geneva Bible 1599 GNV

Ye obserue dayes, and moneths, and times and yeeres.

Young's Literal Translation YLT

days ye observe, and months, and times, and years!

World English Bible WEB

You observe days, months, seasons, and years.

Noah Webster Bible WBS

Ye observe days, and months, and times, and years.

Douay-Rheims 1899 DRV

You observe days, and months, and times, and years.

Translation for Translators T4T

You non-Jews are carefully practicing Jewish rules and rituals about what you should do ◄on Sabbaths/on Jewish days of rest► and on the first day of each month and on special seasons and years.

Plain English Version PEV

You think you make God happy if you follow the Jewish ceremonies for special days, or months, or times, or years. But you are wrong.

Study Highlights

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Berean Amplified Bible — Galatians 4:10

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 4:10 Interlinear (Deep Study)

BIB

GRK ημερας παρατηρεισθε και μηνας και καιρους και ενιαυτους

ημερας hēmera G2250 day Noun-APF

παρατηρεισθε paratēreō G3906 to observe Verb-PMI-2P

και kai G2532 and Conj

μηνας mēn G3376 month Noun-APM

και kai G2532 and Conj

καιρους kairos G2540 time/right time Noun-APM

και kai G2532 and Conj

ενιαυτους eniautos G1763 year Noun-APM

Greek Word Study

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Greek Word Reference — Galatians 4:10

ημερας hēmera G2250 "day" Noun-APF

The Greek word for day refers to a 24-hour period, used in Revelation 21:25 and Acts 9:24. It can also mean a period of time, like in Luke 21:37.

Definition: ἡμέρα, -ας, ἡ, [in LXX chiefly (very freq.) for יוֹם ;] day; __1. as distinct from night: genitive ἡμέρας, by day (WM, §30, 11), Rev.21:25; ἡ. κ. νυκτός (ν. κ. ̔ἡ.), Act.9:24, 1Th.2:9, 2Th.3:8, Rev.4:8 (BL, §36, 13); ἡμέρας μέσης, at mid-day, Act.26:13; accusative durat., τ. ἡμέρας, Luk.21:37; ὅλην τὴν ἡ., Rom.8:36; ἐν ἡμέρα, Jhn.11:9, Rom.13:13; ἡμέρας ὁδός, a day's journey, Luk.2:44; ἡ. γίνεται, Lk 4:42 22:66; κλίνει, Luk.9:12, al.; metaphorically, Jhn.9:4, Rom.13:12, 1Th.5:4, 5 8, 2Pe.1:19. __2. Of a civil day of 24 hours, incl. night: Mat.6:34, Mrk.6:21, Luk.13:14, al.; τρίτῃ ἡ., Mat.16:21; ἡμέρᾳ κ. ἡ. (cf. יוֹם בְּיוֹם, Est.3:4), 2Co.4:16; ὅλην τ. ἡ., Rom.8:36 10:21; pl., Jhn.2:12, Act.9:19, al.; ἡ. τῶν ἀζύμων, Act.12:3; τ. σαββάτου, Luk.13:14, 16; ἡ κυριάκη ἡ., Rev.1:10. __3. In Messianic sense, of the last day: ἡ ἡ. (ἐκείνη, τ. κυρίου, etc.), Mat.7:22, Luk.6:23, Rom.13:12, 1Co.1:8, 1Th.5:2, 2Th.2:2, 2Pe.3:10, al; by meton., as compared with the divine judgment on that day, ἡ. ἀνθρωπίνη, of a human tribunal, 1Co.4:3 (EV, man's judgment). __4. As in Heb. (also in Gk. writers; Bl, §46, 9; M, Pr., 81), of time in general: Jhn.8:56 14:20, 2Co.6:2, Eph.6:13, 2Pe.3:18; pl. Act.15:7, Eph.5:16, Heb.10:32; πᾶσας τὰς ἡ. (cf. כָּל הַיָּמִים, Deu.4:40, al.; MM, Exp., xv), Mat.28:20; ἐλεύσονται ἡ. ὅταν (ὅτε), Mat.9:15, Mrk.2:20, Luk.5:35 17:22; αἱ ἡ., with genitive of person(s) (Gen.26:1, al.), Mat.2:1, Luk.1:5, Act.7:45, 1Pe.3:20; ἀρχ̀ ἡμερῶν, Heb.7:3. (AS)

Usage: Occurs in 366 NT verses. KJV: age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years See also: 1 Corinthians 1:8; Acts 21:5; 1 Peter 2:12.

παρατηρεισθε paratēreō G3906 "to observe" Verb-PMI-2P

To observe or watch closely is what this word means. In Mark 3:2, people watch Jesus to see if he'll heal on the Sabbath. It can also mean to observe traditions or rules.

Definition: παρα-τηρέω, -ῶ [in LXX: Psa.37:12 (זָמַם), Psa.130:8 (שָׁמַר), Da TH Dan.6:11 (12), Su 1:12,15,16* ;] __1. to watch closely, observe narrowly: so mid., τ. πύλας, Act.9:24; with evil intent, Mrk.3:2, Luk.20:20 (absol., see Field, Notes, 74); so mid., Luk.6:7 14:1. __2. to observe scrupulously (of days and seasons; cf. Exo.12:42, Sm.): mid., Gal.4:10.† (AS)

Usage: Occurs in 6 NT verses. KJV: observe, watch See also: Acts 9:24; Luke 14:1; Mark 3:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μηνας mēn G3376 "month" Noun-APM

A month, as in a period of time, is used in the Bible to describe a specific duration, such as in Luke 1:24 and Acts 7:20.

Definition: μήν genitive, μηνός, ὁ, [in LXX very frequently for חֹדֶשׁ, Gen.7:11, al.; a few times for יֶרַח ;] a month: Luk.1:24, 26 1:36, 56 4:25, Act.7:20 18:11 19:8 20:3 28:11, Jas.5:17, Rev.9:5, 10 9:15 11:2 13:5 22:2; pl., of the festival of the new moon (cf. Isa.66:23), Gal.4:10.† (AS)

Usage: Occurs in 18 NT verses. KJV: month See also: Acts 7:20; Luke 1:36; James 5:17.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

καιρους kairos G2540 "time/right time" Noun-APM

This word means the right time or opportunity, like in Matthew 11:25 and Mark 1:15. It refers to a specific moment or season, often related to God's plan. It helps us understand timing and purpose.

Definition: καιρός, -οῦ, ὁ [in LXX chiefly for עֵת, also for מוֹעֵד, etc. ;] __1. due measure, fitness, proportion (Eur., Xen., al.). __2. Of Time (cl. also) in the sense of a fixed and definite period, time, season (Kennedy, Sources, 153): Mat.11:25, Mrk.1:15, Luk.21:8, Rom.13:11, Eph.6:18, Heb.11:15, 1Pe.1:5 1:11 Rev.1:3, al.; with genitive, πειρασμοῦ Luk.8:13; τ. καρπῶν, Mat.21:34; σύκων, Mrk.11:13; pl., Mat.21:41; χρόνοι ἢ (καὶ) κ., Act.1:7, 1Th.5:1; ἐθνῶν, Luk.21:24; of opportune or seasonable time, Act.24:25, Gal.6:10, Eph.5:16, Col.4:5; with inf., Heb.11:15; ὁ κ. οὗτος, Mrk.10:30, Luk.18:30; ὁ νῦν κ. (Dalman, Words, 148), Rom.8:18; ὁ κ. ὁ ἐμός, Jhn.7:6; κ. δεκτῲ, 2Co.6:2 (LXX); δουλεύειν τῷ κ., Rom.12:11, R, mg.; τ. σημεῖα τῶν κ., Mat.16:3; adverbial usages: ἐν κ., Mat.24:45, 1Pe.5:6 (cf. καιρῷ, Luk.20:10; τῷ κ., Mrk.12:2); ἄχρι καιροῦ, Luk.4:13; πρὸς καιρόν, Luk.8:13, 1Co.7:5; κατὰ καιρόν, Rom.5:6; πρὸ καιροῦ, Mat.8:29 SYN.: (χρόνος) time in the sense of duration (AS)

Usage: Occurs in 81 NT verses. KJV: X always, opportunity, (convenient, due) season, (due, short, while) time, a while See also: 1 Corinthians 4:5; John 7:6; 1 Peter 1:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ενιαυτους eniautos G1763 "year" Noun-APM

This noun means a year, as in John 11:49 and Acts 11:26. It is used to describe a cycle of time or a specific year, like in James 5:17.

Definition: ἐνιαυτός, -oῦ, ὁ [in LXX for שָׁנֶה ;] __1. prop., a cycle of time. __2. = ἔτος, a year: Jhn.11:49, 51 18:13, Act.11:26 18:11, Jas.5:17, Rev.9:15; pl., of sabbatical years, Gal.4:10; ποιεῖν ἐ., to spend a year, Jas.4:13;ἅπαξ τοῦ ἐ., Heb.9:7; κατ᾽ ἐ., Heb.9:25 10:1, 3; ἐ. δεκτόν, Luk.4:19 (LXX).† (AS)

Usage: Occurs in 14 NT verses. KJV: year See also: Acts 11:26; James 4:13; Hebrews 9:7.

Study Notes — Galatians 4:10

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Context
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Galatians 4:10 Summary
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Context — Paul’s Concern for the Galatians

8Formerly, when you did not know God, you were slaves to those who by nature are not gods. 9But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again?

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.

Cross References

	Reference	Text (BSB)
1	Colossians 2:16–17	Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath. These are a shadow of the things to come, but the body that casts it belongs to Christ.
2	Romans 14:5	One person regards a certain day above the others, while someone else considers every day alike. Each one should be fully convinced in his own mind.
3	Leviticus 23:1–44	Then the LORD said to Moses, “Speak to the Israelites and say to them, ‘These are My appointed feasts, the feasts of the LORD that you are to proclaim as sacred assemblies. For six days work may be done, but the seventh day is a Sabbath of complete rest, a day of sacred assembly. You must not do any work; wherever you live, it is a Sabbath to the LORD. These are the LORD’s appointed feasts, the sacred assemblies you are to proclaim at their appointed times. The Passover to the LORD begins at twilight on the fourteenth day of the first month. On the fifteenth day of the same month begins the Feast of Unleavened Bread to the LORD. For seven days you must eat unleavened bread. On the first day you are to hold a sacred assembly; you are not to do any regular work. For seven days you are to present an offering made by fire to the LORD. On the seventh day there shall be a sacred assembly; you must not do any regular work.’” And the LORD said to Moses, “Speak to the Israelites and say, ‘When you enter the land that I am giving you and you reap its harvest, you are to bring to the priest a sheaf of the firstfruits of your harvest. And he shall wave the sheaf before the LORD so that it may be accepted on your behalf; the priest is to wave it on the day after the Sabbath. On the day you wave the sheaf, you shall offer a year-old lamb without blemish as a burnt offering to the LORD, along with its grain offering of two-tenths of an ephah of fine flour mixed with oil—an offering made by fire to the LORD, a pleasing aroma—and its drink offering of a quarter hin of wine. You must not eat any bread or roasted or new grain until the very day you have brought this offering to your God. This is to be a permanent statute for the generations to come, wherever you live. From the day after the Sabbath, the day you brought the sheaf of the wave offering, you are to count off seven full weeks. You shall count off fifty days until the day after the seventh Sabbath, and then present an offering of new grain to the LORD. Bring two loaves of bread from your dwellings as a wave offering, each made from two-tenths of an ephah of fine flour, baked with leaven, as the firstfruits to the LORD. Along with the bread you are to present seven unblemished male lambs a year old, one young bull, and two rams. They will be a burnt offering to the LORD, together with their grain offerings and drink offerings—an offering made by fire, a pleasing aroma to the LORD. You shall also prepare one male goat as a sin offering and two male lambs a year old as a peace offering. The priest is to wave the lambs as a wave offering before the LORD, together with the bread of the firstfruits. The bread and the two lambs shall be holy to the LORD for the priest. On that same day you are to proclaim a sacred assembly, and you must not do any regular work. This is to be a permanent statute wherever you live for the generations to come. When you reap the harvest of your land, do not reap all the way to the edges of your field or gather the gleanings of your harvest. Leave them for the poor and the foreign resident. I am the LORD your God.’” The LORD also said to Moses, “Speak to the Israelites and say, ‘On the first day of the seventh month you are to have a day of rest, a sacred assembly announced by trumpet blasts. You must not do any regular work, but you are to present an offering made by fire to the LORD.’” Again the LORD said to Moses, “The tenth day of this seventh month is the Day of Atonement. You shall hold a sacred assembly and humble yourselves, and present an offering made by fire to the LORD. On this day you are not to do any work, for it is the Day of Atonement, when atonement is made for you before the LORD your God. If anyone does not humble himself on this day, he must be cut off from his people. I will destroy from among his people anyone who does any work on this day. You are not to do any work at all. This is a permanent statute for the generations to come, wherever you live. It will be a Sabbath of complete rest for you, and you shall humble yourselves. From the evening of the ninth day of the month until the following evening you are to keep your Sabbath.” And the LORD said to Moses, “Speak to the Israelites and say, ‘On the fifteenth day of the seventh month the Feast of Tabernacles to the LORD begins, and it continues for seven days. On the first day there shall be a sacred assembly. You must not do any regular work. For seven days you are to present an offering made by fire to the LORD. On the eighth day you are to hold a sacred assembly and present an offering made by fire to the LORD. It is a solemn assembly; you must not do any regular work. These are the LORD’s appointed feasts, which you are to proclaim as sacred assemblies for presenting offerings by fire to the LORD—burnt offerings and grain offerings, sacrifices and drink offerings, each on its designated day. These offerings are in addition to the offerings for the LORD’s Sabbaths, and in addition to your gifts, to all your vow offerings, and to all the freewill offerings you give to the LORD. On the fifteenth day of the seventh month, after you have gathered the produce of the land, you are to celebrate a feast to the LORD for seven days. There shall be complete rest on the first day and also on the eighth day. On the first day you are to gather the fruit of majestic trees, the branches of palm trees, and the boughs of leafy trees and of willows of the brook. And you are to rejoice before the LORD your God for seven days. You are to celebrate this as a feast to the LORD for seven days each year. This is a permanent statute for the generations to come; you are to celebrate it in the seventh month. You are to dwell in booths for seven days. All the native-born of Israel must dwell in booths, so that your descendants may know that I made the Israelites dwell in booths when I brought them out of the land of Egypt. I am the LORD your God.’” So Moses announced to the Israelites the appointed feasts of the LORD.
4	Numbers 28:1–29	Then the LORD said to Moses, “Command the Israelites and say to them: See that you present to Me at its appointed time the food for My offerings by fire, as a pleasing aroma to Me. And tell them that this is the offering made by fire you are to present to the LORD as a regular burnt offering each day: two unblemished year-old male lambs. Offer one lamb in the morning and the other at twilight, along with a tenth of an ephah of fine flour as a grain offering, mixed with a quarter hin of oil from pressed olives. This is a regular burnt offering established at Mount Sinai as a pleasing aroma, an offering made by fire to the LORD. The drink offering accompanying each lamb shall be a quarter hin. Pour out the offering of fermented drink to the LORD in the sanctuary area. And offer the second lamb at twilight, with the same grain offering and drink offering as in the morning. It is an offering made by fire, a pleasing aroma to the LORD. On the Sabbath day, present two unblemished year-old male lambs, accompanied by a grain offering of two-tenths of an ephah of fine flour mixed with oil, as well as a drink offering. This is the burnt offering for every Sabbath, in addition to the regular burnt offering and its drink offering. At the beginning of every month, you are to present to the LORD a burnt offering of two young bulls, one ram, and seven male lambs a year old, all unblemished, along with three-tenths of an ephah of fine flour mixed with oil as a grain offering with each bull, two-tenths of an ephah of fine flour mixed with oil as a grain offering with the ram, and a tenth of an ephah of fine flour mixed with oil as a grain offering with each lamb. This is a burnt offering, a pleasing aroma, an offering made by fire to the LORD. Their drink offerings shall be half a hin of wine with each bull, a third of a hin with the ram, and a quarter hin with each lamb. This is the monthly burnt offering to be made at each new moon throughout the year. In addition to the regular burnt offering with its drink offering, one male goat is to be presented to the LORD as a sin offering. The fourteenth day of the first month is the LORD’s Passover. On the fifteenth day of this month, there shall be a feast; for seven days unleavened bread is to be eaten. On the first day there is to be a sacred assembly; you must not do any regular work. Present to the LORD an offering made by fire, a burnt offering of two young bulls, one ram, and seven male lambs a year old, all unblemished. The grain offering shall consist of fine flour mixed with oil; offer three-tenths of an ephah with each bull, two-tenths of an ephah with the ram, and a tenth of an ephah with each of the seven lambs. Include one male goat as a sin offering to make atonement for you. You are to present these in addition to the regular morning burnt offering. Offer the same food each day for seven days as an offering made by fire, a pleasing aroma to the LORD. It is to be offered with its drink offering and the regular burnt offering. On the seventh day you shall hold a sacred assembly; you must not do any regular work. On the day of firstfruits, when you present an offering of new grain to the LORD during the Feast of Weeks, you are to hold a sacred assembly; you must not do any regular work. Present a burnt offering of two young bulls, one ram, and seven male lambs a year old as a pleasing aroma to the LORD, together with their grain offerings of fine flour mixed with oil—three-tenths of an ephah with each bull, two-tenths of an ephah with the ram, and a tenth of an ephah with each of the seven lambs.
5	Leviticus 25:13	In this Year of Jubilee, each of you shall return to his own property.
6	Leviticus 25:1	Then the LORD said to Moses on Mount Sinai,

Galatians 4:10 Summary

[This verse is warning us against going back to old ways of trying to please God by following rules and traditions, such as observing special days and months and seasons and years, because our salvation and relationship with God are based on faith in Jesus Christ, not on our own efforts (Ephesians 2:8-9). When we observe special days or traditions, we should do so in a way that honors God and expresses our gratitude and worship, rather than trying to earn His favor or justify ourselves, as seen in Deuteronomy 16:1-17 and Romans 14:5.]

Frequently Asked Questions

What does it mean to observe special days and months and seasons and years?

In the context of Galatians 4:10, observing special days and months and seasons and years refers to the Galatian Christians returning to their old practices of following Jewish customs and traditions, such as the Sabbath and other holy days, as a means of earning God's favor, which is contrary to the gospel of grace (Romans 14:5, Colossians 2:16-17).

Is the apostle Paul condemning all forms of religious observance?

No, Paul is not condemning all forms of religious observance, but rather the idea that these observances can earn us favor with God or justify us in His sight, which is a works-based righteousness that contradicts the gospel of justification by faith alone (Ephesians 2:8-9, Romans 3:28).

How does this verse relate to our modern-day celebrations and traditions?

This verse reminds us that our celebrations and traditions should not become a means of earning God's favor or justifying ourselves, but rather a way of expressing our gratitude and worship to Him, as seen in Deuteronomy 16:1-17, where the Israelites were commanded to celebrate certain feasts to remember God's deliverance and provision.

What is the danger of observing special days and months and seasons and years as a means of earning God's favor?

The danger is that it can lead to a form of legalism, where we rely on our own efforts and observances to justify ourselves, rather than trusting in the finished work of Christ, which is a form of slavery to the law, as seen in Galatians 4:9 and Romans 7:6.

Reflection Questions

What are some ways in which I may be observing special days or traditions as a means of earning God's favor, rather than as a way of expressing my worship and gratitude?
How can I distinguish between a genuine expression of worship and a form of legalism or works-based righteousness?
What are some biblical principles that can guide my participation in celebrations and traditions, such as the principle of liberty in Christ (Galatians 5:1) or the principle of love and edification (1 Corinthians 14:26)?
In what ways can I use my celebrations and traditions to point others to the gospel of justification by faith alone, rather than to my own efforts or observances?

Gill's Exposition on Galatians 4:10

Ye observe days, and months, and times, and years. Lest the apostle should be thought to suggest, without foundation, the inclination of these people to be in bondage to the ceremonies of the law, he

Jamieson-Fausset-Brown on Galatians 4:10

Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. Howbeit - contrast of their former with their present state.

Matthew Poole's Commentary on Galatians 4:10

If we had any evidence that these Galatians were relapsed to their Gentile superstitions, these terms might be understood of such days, &c. as they kept in honour to their idols. But the apostle, throughout the whole Epistle, not reflecting upon them for any such gross apostacy (as returning to the vanities of the heathen in which they formerly lived); but only for Judaizing, and using the ceremonies of the Jewish law, as necessary to be observed, besides their believing in Christ, for their justification; it is much more probable that he meaneth by days the Jewish festivals, such as their new moons, &c.; by months, the first and the seventh month, when they religiously fasted; by times, their more solemn times, such as were their feasts of first-fruits, tabernacles, &c.; and by years, their years of jubilee, the seventh and the fiftieth year. His meaning is, that they took themselves to be under a religious obligation to observe these times as still commanded by God.

Trapp's Commentary on Galatians 4:10

10 Ye observe days, and months, and times, and years. Ver. 10. Ye observe days] The Christian Church knows no holy days, besides that honourable Lord’ s day, Isaiah 57:14; Revelation 1:10, and such holy feasts, as upon special occasions the Church shall see fit to celebrate, as Novemb. 5, &c. (Guy Fawkes Day and the gunpowder plot)

Ellicott's Commentary on Galatians 4:10

(10) Ye observe.—A compound word, signifying not only “to observe,” but “to observe scrupulously.” The word is used by Josephus in his paraphrase of the fourth commandment: “Remember the sabbath day to keep it holy” (Ant. iii. 5, § 5). Days—i.e., in the first instance and especially, the Jewish sabbaths; but other fasts or festivals which occupied a single day may be included. Months.—The description mounts in an ascending scale—days, months, seasons, years. The “months,” however, mean really “the first day of the month,” the “new moon.” (See Leviticus 23:24; Numbers 28:11; Psalms 81:3.) Times.—Seasons: such as the Passover, Pentecost, and the Feast of Tabernacles. Years.—Such as the sabbatical year and the year of jubilee. The Apostle is giving a list which is intended to be exhaustive of all Jewish observances, so that it would not necessarily follow that the Galatians had actually kept the year of jubilee, or even that it was kept literally by the Jews at this time. As to the bearing of this passage on the general question of the observance of seasons, it is to be noticed that the reference is here to the adoption by the Galatians of the Jewish seasons as a mark of the extent to which they were prepared to take on themselves the burden of the Mosaic law. It does not necessarily follow that the observance of Christian seasons is condemned. At the same time, it is quite clear that St. Paul places all such matters under the head of “elements” or “rudiments.” They belong to the lowest section of Christian practice, and the more advanced a Christian is the less he needs to be bound by them. This, again, is qualified by the consideration that it is dangerous for any one individual to assume his own advanced condition, and to think himself able to dispense with the safeguards which his brother-Christians require. It is safest to follow the general rule of the Church, so long as it is done intelligently—i.e., with a consciousness of the reason and expediency of what is done, and not in a spirit of mere mechanical routine. The comparison between the literal and the spiritual observance of seasons, and the superiority of the latter as the more excellent way, is well brought out by Origen in some comments upon this passage: “If it be objected to us on this subject that we are accustomed to observe certain days—as, for example, the Lord’s Day, the Preparation, the Passover, or Pentecost—I have to answer that, to the perfect Christian—who is ever in his thoughts, words, and deeds serving his natural Lord, God the Word—all his days are the Lord’s, and he is always keeping the Lord’s Day. He, also, who is unceasingly preparing himself for the true life, and abstaining from the pleasures of this life which lead astray so many, such a one is always keeping the Preparation Day.

Adam Clarke's Commentary on Galatians 4:10

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.

Cambridge Bible on Galatians 4:10

10. Perhaps this verse should be read interrogatively, ‘Do ye observe &c.?’ or the construction may be carried on from the preceding verse, ‘How is it that ye are turning, … that ye are observing &c.?’Ye observe] The whole meaning of the verse depends on the sense attached to this word. It is compounded of a verb which means to observe and a preposition which implies that either the purpose or the method of observation is bad. The simple verb and corresponding noun are commonly used in N. T. in a good sense, e.g. “He that hath my commandments and keepeth them, he it is that loveth me”. John 14:21, ‘Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God.” 1 Corinthians 7:19. But the compound is never so used. Mark 3:2; Luke 6:7; Luke 16:1; Luke 20:20; Acts 9:24. Comp. for the noun, Luke 17:20. St Paul is not condemning the observance of ‘days and months and times and years’ but their mis-observance. Jewish Christians might continue to keep them as hallowed customs of divine origin, but not as grounds of justification. These were not to be sharers with Christ in the great work of salvation. Bondage to these rudiments forfeited the liberty of the Gospel. Gentile believers were never bound to such observances, and if they yielded to the Judaizing teachers and submitted to the yoke of the Jewish ceremonial, they were no longer partakers of the liberty of Christ.Compare Colossians 2:16, where not the simple observance is condemned, but the slavery which is involved in its being required for salvation, and the dishonour which is done to Christ by adding to His perfect righteousness. See note on ch. Galatians 5:2.days] ‘sabbaths and fasts’. There is clearly no exemption here from the obligation of the observance of ‘the seventh day’. ‘The law of the Sabbath, i.e. of one weekly day of holy rest in God (the seventh in the Jewish, the first in the Christian Church) is as old as the Creation, it is founded on the moral and physical constitution of man, it was instituted in Paradise, incorporated in the Decalogue on Mount Sinai, put on a new foundation by the Resurrection of Christ, and is an absolute necessity for public worship and the welfare of man’. Dr Schaff. What St Paul condemns is the observance of the day in a legal spirit, in compliance with the minute and childish prohibitions of the Rabbinic system and as a matter of merit with God.months] As marked by the ‘new moons’. Comp. Isaiah 1:13; Numbers 28:11 &c., or possibly the ‘seventh month’, Leviticus 23:24 foll.times] Better, seasons, the great annual festivals, which lasted several days, as the Passover, the Feast of Tabernacles, &c.years] Every seventh year was a sabbatical year and every fiftieth year a Jubilee. See Leviticus 25:2-17.

Barnes' Notes on Galatians 4:10

Ye observe - The object of this verse is to specify some of the things to which they had become enslaved. Days - The days here referred to are doubtless the days of the Jewish festivals.

Whedon's Commentary on Galatians 4:10

10. Observe days—The sabbaths of Judaism, the ritual days of paganism.

Sermons on Galatians 4:10

	Sermon	Description
	Church History - Session 4 (Prophecy Fulfilled in History) by Edgar F. Parkyns	In this sermon, the speaker discusses the coming of a man of sin who is described as being influenced by Satan. This man will possess great power, perform signs and wonders, and de
	Epistle 128 by George Fox	George Fox preaches about the importance of seeking purity and wisdom from God, using His creation for His glory instead of being consumed by covetousness and worry about the futur
	Reality in the Christian Life by Zac Poonen	In this sermon, the speaker emphasizes the precious and magnificent promises that God has given us in the scriptures. He explains that these promises are not meant to solely bring
	Let the House Be Builded - Part 1of3 by T. Austin-Sparks	In this sermon, the speaker emphasizes the importance of understanding God's all-inclusive purpose. He highlights that while Christianity has many aspects, such as evangelism, teac
	Christ Is All: Union With Christ by J. Glyn Owen	In this sermon, the preacher focuses on the concept of our union with Christ. He emphasizes that as believers, we are united with Christ and share in his glory. The preacher highli
	Crisis of the Spirit Filled Life by Paris Reidhead	In this sermon, the preacher emphasizes that being filled with the Spirit brings joy, freedom, and liberty to the Christian life. He criticizes the misconception that being filled
	The Life Jesus Lived by Zac Poonen	In this sermon, the speaker emphasizes the importance of desiring to partake in God's nature, which is the greatest gift He can give. The speaker challenges the audience to examine