Galatia 1:7
Konteks1:7 not that there really is another gospel, 1 but 2 there are some who are disturbing you and wanting 3 to distort the gospel of Christ.
Galatia 2:4
Konteks2:4 Now this matter arose 4 because of the false brothers with false pretenses 5 who slipped in unnoticed to spy on 6 our freedom that we have in Christ Jesus, to make us slaves. 7
Galatia 3:19
Konteks3:19 Why then was the law given? 8 It was added 9 because of transgressions, 10 until the arrival of the descendant 11 to whom the promise had been made. It was administered 12 through angels by an intermediary. 13
Galatia 4:9
Konteks4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless 14 basic forces? 15 Do you want to be enslaved to them all over again? 16
Galatia 5:21
Konteks5:21 envying, 17 murder, 18 drunkenness, carousing, 19 and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!
Galatia 6:14
Konteks6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which 20 the world has been crucified to me, and I to the world.
[1:7] 1 tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.
[2:4] 4 tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.
[2:4] 5 tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.
[2:4] 6 tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).
[2:4] 7 tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.
[3:19] 8 tn Grk “Why then the law?”
[3:19] 9 tc For προσετέθη (proseteqh) several Western
[3:19] 10 tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì46 F G it Irlat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.
[3:19] 11 tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.
[3:19] 12 tn Or “was ordered.” L&N 31.22 has “was put into effect” here.
[3:19] 13 tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.
[4:9] 14 tn Or “useless.” See L&N 65.16.
[4:9] 15 tn See the note on the phrase “basic forces” in 4:3.
[4:9] 16 tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.
[5:21] 17 tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.
[5:21] 18 tc ‡ φόνοι (fonoi, “murders”) is absent in such important
[5:21] 19 tn Or “revelings,” “orgies” (L&N 88.287).
[6:14] 20 tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.