Galatia 1:4
Konteks1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,
Galatia 2:6
Konteks2:6 But from those who were influential 1 (whatever they were makes no difference to me; God shows no favoritism between people 2 ) – those influential leaders 3 added 4 nothing to my message. 5
Galatia 3:17
Konteks3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, 6 so as to invalidate the promise.
Galatia 3:21
Konteks3:21 Is the law therefore opposed to the promises of God? 7 Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. 8
[2:6] 1 tn Or “influential leaders.” BDAG 255 s.v. δοκέω 2.a.β has “the influential men Gal 2:2, 6b. A fuller expr. w. the same mng., w. inf. added…vss. 6a, 9.” This refers to the leadership of the Jerusalem church.
[2:6] 2 tn Grk “God does not receive the face of man,” an idiom for showing favoritism or partiality (BDAG 887-88 s.v. πρόσωπον 1.b.α; L&N 88.238).
[2:6] 3 tn Or “influential people”; here “leaders” was used rather than “people” for stylistic reasons, to avoid redundancy with the word “people” in the previous parenthetical remark. See also the note on the word “influential” at the beginning of this verse.
[2:6] 4 tn Or “contributed.” This is the same word translated “go to ask advice from” in 1:16, but it has a different meaning here; see L&N 59.72.
[2:6] 5 tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.
[3:17] 6 tc Most
[3:21] 7 tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì46 B d Ambst lack the words. Ì46 and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (