Galatia 1:20

1:20 I assure you ¹  that, before God, I am not lying about what I am writing to you! ² 

Galatia 2:18

2:18 But if I build up again those things I once destroyed, ³  I demonstrate that I am one who breaks God’s law. ⁴ 

Galatia 4:5

4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ⁵ 

Galatia 5:2

5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!

Galatia 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

Galatia 5:24

5:24 Now those who belong to Christ ⁶  have crucified the flesh ⁷  with its passions ⁸  and desires.

Galatia 6:6

6:6 Now the one who receives instruction in the word must share all good things with the one who teaches ⁹  it.

Galatia 6:17

6:17 From now on let no one cause me trouble, for I bear the marks of Jesus on my body. ¹⁰ 

[1:20]  ¹ tn Grk “behold.”

[1:20]  ² tn Grk “What things I am writing to you, behold, before God [that] I am not lying.”

[2:18]  ³ tn Or “once tore down.”

[2:18]  ⁴ tn Traditionally, “that I am a transgressor.”

[4:5]  ⁵ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[5:24]  ⁶ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ⁷ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ⁸ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[6:6]  ⁹ tn Or “instructs,” “imparts.”

[6:17]  ¹⁰ tn Paul is probably referring to scars from wounds received in the service of Jesus, although the term στίγμα (stigma) may imply ownership and suggest these scars served as brands (L&N 8.55; 33.481; 90.84).