Galatia 2:3
Konteks2:3 Yet 1 not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.
Galatia 2:7-9
Konteks2:7 On the contrary, when they saw 2 that I was entrusted with the gospel to the uncircumcised 3 just as Peter was to the circumcised 4 2:8 (for he who empowered 5 Peter for his apostleship 6 to the circumcised 7 also empowered me for my apostleship to the Gentiles) 8 2:9 and when James, Cephas, 9 and John, who had a reputation as 10 pillars, 11 recognized 12 the grace that had been given to me, they gave to Barnabas and me 13 the right hand of fellowship, agreeing 14 that we would go to the Gentiles and they to the circumcised. 15
Galatia 2:12
Konteks2:12 Until 16 certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this 17 and separated himself 18 because he was afraid of those who were pro-circumcision. 19
Galatia 2:14
Konteks2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas 20 in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force 21 the Gentiles to live like Jews?”
Galatia 5:2-3
Konteks5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! 5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey 22 the whole law.
Galatia 5:6
Konteks5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. 23
Galatia 5:11-12
Konteks5:11 Now, brothers and sisters, 24 if I am still preaching circumcision, why am I still being persecuted? 25 In that case the offense of the cross 26 has been removed. 27 5:12 I wish those agitators 28 would go so far as to 29 castrate themselves! 30
Galatia 6:12-13
Konteks6:12 Those who want to make a good showing in external matters 31 are trying to force you to be circumcised. They do so 32 only to avoid being persecuted 33 for the cross of Christ. 6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. 34
Galatia 6:15
Konteks6:15 For 35 neither circumcision nor uncircumcision counts for 36 anything; the only thing that matters is a new creation! 37
[2:3] 1 tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).
[2:7] 2 tn The participle ἰδόντες (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9).
[2:7] 3 tn Grk “to the uncircumcision,” that is, to the Gentiles.
[2:7] 4 tn Grk “to the circumcision,” a collective reference to the Jewish people.
[2:8] 5 tn Or “worked through”; the same word is also used in relation to Paul later in this verse.
[2:8] 6 tn Or “his ministry as an apostle.”
[2:8] 7 tn Grk “to the circumcision,” i.e., the Jewish people.
[2:8] 8 tn Grk “also empowered me to the Gentiles.”
[2:9] 9 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
[2:9] 10 tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.
[2:9] 11 sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.
[2:9] 12 tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.
[2:9] 13 tn Grk “me and Barnabas.”
[2:9] 14 tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.
[2:9] 15 tn Grk “to the circumcision,” a collective reference to the Jewish people.
[2:12] 16 tn The conjunction γάρ has not been translated here.
[2:12] 17 tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).
[2:12] 18 tn Or “and held himself aloof.”
[2:12] 19 tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.
[2:14] 20 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
[2:14] 21 tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).
[5:3] 22 tn Or “keep”; or “carry out”; Grk “do.”
[5:6] 23 tn Grk “but faith working through love.”
[5:11] 24 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[5:11] 25 sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?
[5:11] 26 sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.
[5:12] 28 tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.
[5:12] 29 tn Grk “would even.”
[5:12] 30 tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.
[6:12] 31 tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”
[6:12] 32 tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.
[6:12] 33 tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (Jina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diwkontai; Ì46 A C F G K L P 0278 6 81 104 326 629 1175 1505 pm) and the subjunctive διώκωνται (diwkwntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.
[6:13] 34 tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).
[6:15] 35 tc The phrase “in Christ Jesus” is found after “For” in some
[6:15] 37 tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).
