Galatia 3:7
Konteks3:7 so then, understand 1 that those who believe are the sons of Abraham. 2
Galatia 3:26
Konteks3:26 For in Christ Jesus you are all sons of God through faith. 3
Galatia 3:4
Konteks3:4 Have you suffered so many things for nothing? – if indeed it was for nothing.
Galatia 5:1--6:18
Konteks5:1 For freedom 4 Christ has set us free. Stand firm, then, and do not be subject again to the yoke 5 of slavery. 5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! 5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey 6 the whole law. 5:4 You who are trying to be declared righteous 7 by the law have been alienated 8 from Christ; you have fallen away from grace! 5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness. 5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. 9
5:7 You were running well; who prevented you from obeying 10 the truth? 5:8 This persuasion 11 does not come from the one who calls you! 5:9 A little yeast makes the whole batch of dough rise! 12 5:10 I am confident 13 in the Lord that you will accept no other view. 14 But the one who is confusing 15 you will pay the penalty, 16 whoever he may be. 5:11 Now, brothers and sisters, 17 if I am still preaching circumcision, why am I still being persecuted? 18 In that case the offense of the cross 19 has been removed. 20 5:12 I wish those agitators 21 would go so far as to 22 castrate themselves! 23
5:13 For you were called to freedom, brothers and sisters; 24 only do not use your freedom as an opportunity to indulge your flesh, 25 but through love serve one another. 26 5:14 For the whole law can be summed up in a single commandment, 27 namely, “You must love your neighbor as yourself.” 28 5:15 However, if you continually bite and devour one another, 29 beware that you are not consumed 30 by one another. 5:16 But I say, live 31 by the Spirit and you will not carry out the desires of the flesh. 32 5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires 33 that are opposed to the flesh, for these are in opposition to 34 each other, so that you cannot do what you want. 5:18 But if you are led by the Spirit, you are not under the law. 5:19 Now the works of the flesh 35 are obvious: 36 sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, 37 hostilities, 38 strife, 39 jealousy, outbursts of anger, selfish rivalries, dissensions, 40 factions, 5:21 envying, 41 murder, 42 drunkenness, carousing, 43 and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!
5:22 But the fruit of the Spirit 44 is love, 45 joy, peace, patience, kindness, goodness, faithfulness, 46 5:23 gentleness, and 47 self-control. Against such things there is no law. 5:24 Now those who belong to Christ 48 have crucified the flesh 49 with its passions 50 and desires. 5:25 If we live by the Spirit, let us also behave in accordance with 51 the Spirit. 5:26 Let us not become conceited, 52 provoking 53 one another, being jealous 54 of one another.
6:1 Brothers and sisters, 55 if a person 56 is discovered in some sin, 57 you who are spiritual 58 restore such a person in a spirit of gentleness. 59 Pay close attention 60 to yourselves, so that you are not tempted too. 6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ. 6:3 For if anyone thinks he is something when he is nothing, he deceives himself. 6:4 Let each one examine 61 his own work. Then he can take pride 62 in himself and not compare himself with 63 someone else. 6:5 For each one will carry 64 his own load.
6:6 Now the one who receives instruction in the word must share all good things with the one who teaches 65 it. 6:7 Do not be deceived. God will not be made a fool. 66 For a person 67 will reap what he sows, 6:8 because the person who sows to his own flesh 68 will reap corruption 69 from the flesh, 70 but the one who sows to the Spirit will reap eternal life from the Spirit. 6:9 So we must not grow weary 71 in doing good, for in due time we will reap, if we do not give up. 72 6:10 So then, 73 whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. 74
6:11 See what big letters I make as I write to you with my own hand!
6:12 Those who want to make a good showing in external matters 75 are trying to force you to be circumcised. They do so 76 only to avoid being persecuted 77 for the cross of Christ. 6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. 78 6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which 79 the world has been crucified to me, and I to the world. 6:15 For 80 neither circumcision nor uncircumcision counts for 81 anything; the only thing that matters is a new creation! 82 6:16 And all who will behave 83 in accordance with this rule, peace and mercy be on them, and on the Israel of God. 84
6:17 From now on let no one cause me trouble, for I bear the marks of Jesus on my body. 85
6:18 The grace of our Lord Jesus Christ be 86 with your spirit, brothers and sisters. 87 Amen.
Galatia 1:1-24
Konteks1:1 From Paul, 88 an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead) 1:2 and all the brothers with me, to the churches of Galatia. 1:3 Grace and peace to you 89 from God the Father and our 90 Lord Jesus Christ, 1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father, 1:5 to whom be glory forever and ever! Amen.
1:6 I am astonished that you are so quickly deserting the one 91 who called you by the grace of Christ 92 and are following 93 a different 94 gospel – 1:7 not that there really is another gospel, 95 but 96 there are some who are disturbing you and wanting 97 to distort the gospel of Christ. 1:8 But even if we (or an angel from heaven) should preach 98 a gospel contrary to the one we preached to you, 99 let him be condemned to hell! 100 1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! 101 1:10 Am I now trying to gain the approval of people, 102 or of God? Or am I trying to please people? 103 If I were still trying to please 104 people, 105 I would not be a slave 106 of Christ!
1:11 Now 107 I want you to know, brothers and sisters, 108 that the gospel I preached is not of human origin. 109 1:12 For I did not receive it or learn it from any human source; 110 instead I received it 111 by a revelation of Jesus Christ. 112
1:13 For you have heard of my former way of life 113 in Judaism, how I was savagely persecuting the church of God and trying to destroy it. 1:14 I 114 was advancing in Judaism beyond many of my contemporaries in my nation, 115 and was 116 extremely zealous for the traditions of my ancestors. 117 1:15 But when the one 118 who set me apart from birth 119 and called me by his grace was pleased 1:16 to reveal his Son in 120 me so that I could preach him 121 among the Gentiles, I did not go to ask advice from 122 any human being, 123 1:17 nor did I go up to Jerusalem 124 to see those who were apostles before me, but right away I departed to Arabia, 125 and then returned to Damascus.
1:18 Then after three years I went up to Jerusalem 126 to visit Cephas 127 and get information from him, 128 and I stayed with him fifteen days. 1:19 But I saw none of the other apostles 129 except James the Lord’s brother. 1:20 I assure you 130 that, before God, I am not lying about what I am writing to you! 131 1:21 Afterward I went to the regions of Syria and Cilicia. 1:22 But I was personally 132 unknown to the churches of Judea that are in Christ. 1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news 133 of the faith he once tried to destroy.” 1:24 So 134 they glorified God because of me. 135
[3:7] 2 tn The phrase “sons of Abraham” is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close nonmaterial ties. It is this personality that has defined the relationship and its characteristics (BDAG 1024-25 s.v. υἱός 2.c.α).
[3:26] 3 tn Or “For you are all sons of God through faith in Christ Jesus.”
[5:1] 4 tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.
[5:1] 5 sn Here the yoke figuratively represents the burdensome nature of slavery.
[5:3] 6 tn Or “keep”; or “carry out”; Grk “do.”
[5:4] 7 tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).
[5:4] 8 tn Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ. ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4.”
[5:6] 9 tn Grk “but faith working through love.”
[5:7] 10 tn Or “following.” BDAG 792 s.v. πείθω 3.b states, “obey, follow w. dat. of the pers. or thing…Gal 3:1 v.l.; 5:7.”
[5:8] 11 tn Grk “The persuasion,” referring to their being led away from the truth (v. 7). There is a play on words here that is not easily reproducible in the English translation: The words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8 come from the same root in Greek.
[5:9] 12 tn Grk “A little leaven leavens the whole lump.”
[5:10] 13 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] 14 tn Grk “that you will think nothing otherwise.”
[5:10] 15 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] 16 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.
[5:11] 17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[5:11] 18 sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?
[5:11] 19 sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.
[5:12] 21 tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.
[5:12] 22 tn Grk “would even.”
[5:12] 23 tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.
[5:13] 24 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[5:13] 25 tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”
[5:13] 26 tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).
[5:14] 27 tn Or “can be fulfilled in one commandment.”
[5:14] 28 sn A quotation from Lev 19:18.
[5:15] 29 tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).
[5:16] 31 tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).
[5:16] 32 tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.
[5:17] 33 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] 34 tn Or “are hostile toward” (L&N 39.1).
[5:19] 35 tn See the note on the word “flesh” in Gal 5:13.
[5:19] 36 tn Or “clear,” “evident.”
[5:20] 38 tn Or “enmities,” “[acts of] hatred.”
[5:20] 39 tn Or “discord” (L&N 39.22).
[5:20] 40 tn Or “discord(s)” (L&N 39.13).
[5:21] 41 tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.
[5:21] 42 tc ‡ φόνοι (fonoi, “murders”) is absent in such important
[5:21] 43 tn Or “revelings,” “orgies” (L&N 88.287).
[5:22] 44 tn That is, the fruit the Spirit produces.
[5:22] 45 sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.
[5:22] 46 tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.
[5:23] 47 tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.
[5:24] 48 tc ‡ Some
[5:24] 49 tn See the note on the word “flesh” in Gal 5:13.
[5:24] 50 tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).
[5:25] 51 tn Or “let us also follow,” “let us also walk by.”
[5:26] 52 tn Or “falsely proud.”
[5:26] 53 tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”
[5:26] 54 tn Or “another, envying one another.”
[6:1] 55 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[6:1] 56 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.
[6:1] 57 tn Or “some transgression” (L&N 88.297).
[6:1] 58 sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.
[6:1] 59 tn Or “with a gentle spirit” or “gently.”
[6:1] 60 tn Grk “taking careful notice.”
[6:4] 61 tn Or “determine the genuineness of.”
[6:4] 62 tn Grk “he will have a reason for boasting.”
[6:4] 63 tn Or “and not in regard to.” The idea of comparison is implied in the context.
[6:5] 64 tn Or perhaps, “each one must carry.” A number of modern translations treat βαστάσει (bastasei) as an imperatival future.
[6:6] 65 tn Or “instructs,” “imparts.”
[6:7] 66 tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”
[6:7] 67 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.
[6:8] 68 tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”
[6:8] 70 tn See the note on the previous occurrence of the word “flesh” in this verse.
[6:9] 71 tn Or “not become discouraged,” “not lose heart” (L&N 25.288).
[6:9] 72 tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).
[6:10] 73 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] 74 tn Grk “to those who are members of the family of [the] faith.”
[6:12] 75 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] 76 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] 77 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.
[6:13] 78 tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).
[6:14] 79 tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.
[6:15] 80 tc The phrase “in Christ Jesus” is found after “For” in some
[6:15] 82 tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).
[6:16] 83 tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.
[6:16] 84 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] 85 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).
[6:18] 86 tn Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this.
[6:18] 87 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[1:1] 88 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:3] 89 tn Grk “Grace to you and peace.”
[1:3] 90 tc ‡ The unusual order καὶ κυρίου ἡμῶν (kai kuriou Jhmwn), which produces the reading “our Lord Jesus Christ” instead of “God our Father,” is read by Ì46,51vid B D F G H 1739 1881 Ï sy sa, while the more normal ἡμῶν καὶ κυρίου (Jhmwn kai kuriou) is found in א A P Ψ 33 81 326 365 2464 pc. Thus, the reading adopted in the translation is more widespread geographically and is found in the two earliest witnesses, along with several good representatives of the Alexandrian, Western, and Byzantine texttypes. Internally, there would be a strong motivation for scribes to change the order: “from God our Father and the Lord Jesus Christ” is Paul’s normal greeting; here alone is the pronoun attached to “Jesus Christ” (except in the pastorals, though the greeting in these letters is nevertheless unlike the rest of the corpus Paulinum). Intrinsically, the chosen reading is superior as well: Scribes would be prone to emulate Paul’s regular style, while in an early letter such as this one his regular style was yet to be established (for a similar situation, cf. the text-critical discussion at 1 Thess 1:1). Hence, there is a strong probability that the reading in the translation is authentic. Although B. M. Metzger argues that “the apostle’s stereotyped formula was altered by copyists who, apparently in the interest of Christian piety, transferred the possessive pronoun so it would be more closely associated with ‘Lord Jesus Christ’” (TCGNT 520), one might expect to see the same alterations in other Pauline letters. That this is not the case argues for “our Lord Jesus Christ” as the authentic reading here.
[1:6] 91 sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).
[1:6] 92 tc Although the majority of witnesses, including some of the most important ones (Ì51 א A B Fc Ψ 33 1739 1881 Ï f vg syp bo), read “by the grace of Christ” (χάριτι Χριστοῦ, cariti Cristou) here, this reading is not without variables. Besides alternate readings such as χάριτι ᾿Ιησοῦ Χριστοῦ (cariti Ihsou Cristou, “by the grace of Jesus Christ”; D 326 1241s pc syh**) and χάριτι θεοῦ (cariti qeou, “by the grace of God”; 327 pc Thretlem), a few
[1:6] 93 tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”
[1:7] 95 tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.
[1:8] 98 tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א2 A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tertpt Ambst) or before (Ì51vid 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 McionT Tertpt 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] 99 tn Or “other than the one we preached to you.”
[1:8] 100 tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.
[1:9] 101 tn See the note on this phrase in the previous verse.
[1:10] 102 tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.
[1:10] 103 tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.
[1:10] 104 tn The imperfect verb has been translated conatively (ExSyn 550).
[1:10] 105 tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.
[1:10] 106 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.”
[1:11] 107 tc ‡ The conjunction δέ (de) is found in Ì46 א*,2 A D1 Ψ 1739 1881 Ï sy bo, while γάρ (gar) is the conjunction of choice in א1 B D*,c F G 33 pc lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.
[1:11] 108 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:11] 109 tn Grk “is not according to man.”
[1:12] 110 tn Or “I did not receive it from a human source, nor was I taught it.”
[1:12] 111 tn The words “I received it” are not in the Greek text but are implied.
[1:12] 112 tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.
[1:13] 113 tn Or “lifestyle,” “behavior.”
[1:14] 114 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] 115 tn Or “among my race.”
[1:14] 116 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] 117 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.
[1:15] 118 tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì46 B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA27 includes the words in brackets, indicating some doubts as to their authenticity.
[1:15] 119 tn Grk “from my mother’s womb.”
[1:16] 120 tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.
[1:16] 121 tn This pronoun refers to “his Son,” mentioned earlier in the verse.
[1:16] 122 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] 123 tn Grk “from flesh and blood.”
[1:17] 124 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:17] 125 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.
[1:18] 126 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:18] 127 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
[1:18] 128 tn Although often translated “to get acquainted with Cephas,” this could give the impression of merely a social call. L&N 34.52 has “to visit, with the purpose of obtaining information” for the meaning of ἱστορέω (Jistorew), particularly in this verse.
[1:19] 129 tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.
[1:20] 131 tn Grk “What things I am writing to you, behold, before God [that] I am not lying.”
[1:22] 132 tn Or “by sight”; Grk “by face.”
[1:23] 133 tn The Greek verb here is εὐαγγελίζεται (euangelizetai).
[1:24] 134 tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.
[1:24] 135 tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.
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