Galatia 1:10

1:10 Am I now trying to gain the approval of people, ¹  or of God? Or am I trying to please people? ²  If I were still trying to please ³  people, ⁴  I would not be a slave ⁵  of Christ!

Galatia 1:14

1:14 I ⁶  was advancing in Judaism beyond many of my contemporaries in my nation, ⁷  and was ⁸  extremely zealous for the traditions of my ancestors. ⁹ 

Galatia 1:16-17

1:16 to reveal his Son in ¹⁰  me so that I could preach him ¹¹  among the Gentiles, I did not go to ask advice from ¹²  any human being, ¹³  1:17 nor did I go up to Jerusalem ¹⁴  to see those who were apostles before me, but right away I departed to Arabia, ¹⁵  and then returned to Damascus.

Galatia 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ¹⁶  “Abba! ¹⁷  Father!”

Galatia 4:30

4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” ¹⁸  of the free woman.

Galatia 5:10

5:10 I am confident ¹⁹  in the Lord that you will accept no other view. ²⁰  But the one who is confusing ²¹  you will pay the penalty, ²²  whoever he may be.

Galatia 6:12

6:12 Those who want to make a good showing in external matters ²³  are trying to force you to be circumcised. They do so ²⁴  only to avoid being persecuted ²⁵  for the cross of Christ.

Galatia 6:16

6:16 And all who will behave ²⁶  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ²⁷ 

[1:10]  ¹ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ² tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ³ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁴ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:10]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:14]  ⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:14]  ⁷ tn Or “among my race.”

[1:14]  ⁸ tn Grk “was advancing beyond…nation, being.” The participle ὑπάρχων (Juparcwn) was translated as a finite verb due to requirements of contemporary English style.

[1:14]  ⁹ sn The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.

[1:16]  ¹⁰ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ¹¹ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ¹² tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.

[1:16]  ¹³ tn Grk “from flesh and blood.”

[1:17]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:17]  ¹⁵ sn As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, “The Apostle Paul in Arabia,” Biblical World 41 (1913): 255-59.

[4:6]  ¹⁶ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ¹⁷ tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).

[4:30]  ¹⁸ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

[5:10]  ¹⁹ tn The verb translated “I am confident” (πέποιθα, pepoiqa) comes from the same root in Greek as the words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8.

[5:10]  ²⁰ tn Grk “that you will think nothing otherwise.”

[5:10]  ²¹ tn Or “is stirring you up”; Grk “is troubling you.” In context Paul is referring to the confusion and turmoil caused by those who insist that Gentile converts to Christianity must observe the Mosaic law.

[5:10]  ²² tn Or “will suffer condemnation” (L&N 90.80); Grk “will bear his judgment.” The translation “must pay the penalty” is given as an explanatory gloss on the phrase by BDAG 171 s.v. βαστάζω 2.b.β.

[6:12]  ²³ 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]  ²⁴ 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]  ²⁵ 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.

[6:16]  ²⁶ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ²⁷ tn The word “and” (καί) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.”