Galatia 1:8

1:8 But even if we (or an angel from heaven) should preach ¹  a gospel contrary to the one we preached to you, ²  let him be condemned to hell! ³ 

Galatia 3:15

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ⁴  I offer an example from everyday life: ⁵  When a covenant ⁶  has been ratified, ⁷  even though it is only a human contract, no one can set it aside or add anything to it.

Galatia 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ⁸  that are opposed to the flesh, for these are in opposition to ⁹  each other, so that you cannot do what you want.

Galatia 6:10

6:10 So then, ¹⁰  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ¹¹ 

Galatia 6:16-17

6:16 And all who will behave ¹²  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ¹³ 

6:17 From now on let no one cause me trouble, for I bear the marks of Jesus on my body. ¹⁴ 

[1:8]  ¹ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ² tn Or “other than the one we preached to you.”

[1:8]  ³ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[3:15]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ⁵ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ⁶ tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.

[3:15]  ⁷ tn Or “has been put into effect.”

[5:17]  ⁸ tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

[5:17]  ⁹ tn Or “are hostile toward” (L&N 39.1).

[6:10]  ¹⁰ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.

[6:10]  ¹¹ tn Grk “to those who are members of the family of [the] faith.”

[6:16]  ¹² tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ¹³ 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.”

[6:17]  ¹⁴ 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).