Galatia 2:7
Konteks2:7 On the contrary, when they saw 1 that I was entrusted with the gospel to the uncircumcised 2 just as Peter was to the circumcised 3
Galatia 3:19
Konteks3:19 Why then was the law given? 4 It was added 5 because of transgressions, 6 until the arrival of the descendant 7 to whom the promise had been made. It was administered 8 through angels by an intermediary. 9
Galatia 4:9
Konteks4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless 10 basic forces? 11 Do you want to be enslaved to them all over again? 12
[2:7] 1 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] 2 tn Grk “to the uncircumcision,” that is, to the Gentiles.
[2:7] 3 tn Grk “to the circumcision,” a collective reference to the Jewish people.
[3:19] 4 tn Grk “Why then the law?”
[3:19] 5 tc For προσετέθη (proseteqh) several Western
[3:19] 6 tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì46 F G it Irlat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.
[3:19] 7 tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.
[3:19] 8 tn Or “was ordered.” L&N 31.22 has “was put into effect” here.
[3:19] 9 tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.
[4:9] 10 tn Or “useless.” See L&N 65.16.
[4:9] 11 tn See the note on the phrase “basic forces” in 4:3.
[4:9] 12 tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.