Galatia 5:24

5:24 Now those who belong to Christ ¹  have crucified the flesh ²  with its passions ³  and desires.

Galatia 1:2

1:2 and all the brothers with me, to the churches of Galatia.

Galatia 1:5

1:5 to whom be glory forever and ever! Amen.

Galatia 3:22

3:22 But the scripture imprisoned ⁴  everything and everyone ⁵  under sin so that the promise could be given – because of the faithfulness ⁶  of Jesus Christ – to those who believe.

Galatia 3:7

3:7 so then, understand ⁷  that those who believe are the sons of Abraham. ⁸ 

Galatia 1:14

1:14 I ⁹  was advancing in Judaism beyond many of my contemporaries in my nation, ¹⁰  and was ¹¹  extremely zealous for the traditions of my ancestors. ¹² 

Galatia 1:22

1:22 But I was personally ¹³  unknown to the churches of Judea that are in Christ.

Galatia 4:5

4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ¹⁴ 

Galatia 5:3

5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey ¹⁵  the whole law.

Galatia 3:10

3:10 For all who ¹⁶  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” ¹⁷ 

Galatia 6:6

6:6 Now the one who receives instruction in the word must share all good things with the one who teaches ¹⁸  it.

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ¹⁹  is no different from a slave, though he is the owner ²⁰  of everything.

Galatia 3:16

3:16 Now the promises were spoken to Abraham and to his descendant. ²¹  Scripture ²²  does not say, “and to the descendants,” ²³  referring to many, but “and to your descendant,” ²⁴  referring to one, who is Christ.

Galatia 6:10

6:10 So then, ²⁵  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ²⁶ 

Galatia 3:9

3:9 So then those who believe ²⁷  are blessed along with Abraham the believer.

Galatia 2:2

2:2 I went there ²⁸  because of ²⁹  a revelation and presented ³⁰  to them the gospel that I preach among the Gentiles. But I did so ³¹  only in a private meeting with the influential people, ³²  to make sure that I was not running – or had not run ³³  – in vain.

Galatia 5:12

5:12 I wish those agitators ³⁴  would go so far as to ³⁵  castrate themselves! ³⁶ 

Galatia 3:8

3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, ³⁷  saying, “All the nations ³⁸  will be blessed in you.” ³⁹ 

Galatia 5:21

5:21 envying, ⁴⁰  murder, ⁴¹  drunkenness, carousing, ⁴²  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!

Galatia 2:4

2:4 Now this matter arose ⁴³  because of the false brothers with false pretenses ⁴⁴  who slipped in unnoticed to spy on ⁴⁵  our freedom that we have in Christ Jesus, to make us slaves. ⁴⁶ 

Galatia 3:21

3:21 Is the law therefore opposed to the promises of God? ⁴⁷  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁴⁸ 

Galatia 1:16

1:16 to reveal his Son in ⁴⁹  me so that I could preach him ⁵⁰  among the Gentiles, I did not go to ask advice from ⁵¹  any human being, ⁵² 

Galatia 5:19

5:19 Now the works of the flesh ⁵³  are obvious: ⁵⁴  sexual immorality, impurity, depravity,

Galatia 3:12

3:12 But the law is not based on faith, ⁵⁵  but the one who does the works of the law ⁵⁶  will live by them. ⁵⁷ 

Galatia 2:8

2:8 (for he who empowered ⁵⁸  Peter for his apostleship ⁵⁹  to the circumcised ⁶⁰  also empowered me for my apostleship to the Gentiles) ⁶¹ 

Galatia 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ⁶²  so that we could receive the promise of the Spirit by faith.

Galatia 4:25

4:25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children.

Galatia 5:9

5:9 A little yeast makes the whole batch of dough rise! ⁶³ 

Galatia 5:23

5:23 gentleness, and ⁶⁴  self-control. Against such things there is no law.

Galatia 4:9

4:9 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 ⁶⁵  basic forces? ⁶⁶  Do you want to be enslaved to them all over again? ⁶⁷ 

Galatia 1:4

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,

Galatia 1:19

1:19 But I saw none of the other apostles ⁶⁸  except James the Lord’s brother.

Galatia 3:4

3:4 Have you suffered so many things for nothing? – if indeed it was for nothing.

Galatia 4:3

4:3 So also we, when we were minors, ⁶⁹  were enslaved under the basic forces ⁷⁰  of the world.

Galatia 4:11

4:11 I fear for you that my work for you may have been in vain.

Galatia 3:19

3:19 Why then was the law given? ⁷¹  It was added ⁷²  because of transgressions, ⁷³  until the arrival of the descendant ⁷⁴  to whom the promise had been made. It was administered ⁷⁵  through angels by an intermediary. ⁷⁶ 

Galatia 4:21

An Appeal from Allegory

4:21 Tell me, you who want to be under the law, do you not understand the law? ⁷⁷ 

Galatia 1:17

1:17 nor did I go up to Jerusalem ⁷⁸  to see those who were apostles before me, but right away I departed to Arabia, ⁷⁹  and then returned to Damascus.

Galatia 5:14

5:14 For the whole law can be summed up in a single commandment, ⁸⁰  namely, “You must love your neighbor as yourself.” ⁸¹ 

Galatia 6:13

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. ⁸² 

Galatia 1:13

1:13 For you have heard of my former way of life ⁸³  in Judaism, how I was savagely persecuting the church of God and trying to destroy it.

Galatia 2:6

2:6 But from those who were influential ⁸⁴  (whatever they were makes no difference to me; God shows no favoritism between people ⁸⁵ ) – those influential leaders ⁸⁶  added ⁸⁷  nothing to my message. ⁸⁸ 

Galatia 2:9

2:9 and when James, Cephas, ⁸⁹  and John, who had a reputation as ⁹⁰  pillars, ⁹¹  recognized ⁹²  the grace that had been given to me, they gave to Barnabas and me ⁹³  the right hand of fellowship, agreeing ⁹⁴  that we would go to the Gentiles and they to the circumcised. ⁹⁵ 

Galatia 4:24

4:24 These things may be treated as an allegory, ⁹⁶  for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.

Galatia 4:10

4:10 You are observing religious ⁹⁷  days and months and seasons and years.

Galatia 4:7

4:7 So you are no longer a slave but a son, and if you are ⁹⁸  a son, then you are also an heir through God. ⁹⁹ 

Galatia 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ¹⁰⁰  heirs according to the promise.

Galatia 3:1

Justification by Law or by Faith?

3:1 You ¹⁰¹  foolish Galatians! Who has cast a spell ¹⁰²  on you? Before your eyes Jesus Christ was vividly portrayed ¹⁰³  as crucified!

Galatia 4:30

4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” ¹⁰⁴  of the free woman.

Galatia 6:12

6:12 Those who want to make a good showing in external matters ¹⁰⁵  are trying to force you to be circumcised. They do so ¹⁰⁶  only to avoid being persecuted ¹⁰⁷  for the cross of Christ.

Galatia 6:16

6:16 And all who will behave ¹⁰⁸  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ¹⁰⁹ 

Galatia 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ¹¹⁰  the world has been crucified to me, and I to the world.

[5:24]  ¹ 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]  ² tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ³ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[3:22]  ⁴ tn Or “locked up.”

[3:22]  ⁵ tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.

[3:22]  ⁶ tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:22]  sn On the phrase because of the faithfulness of Jesus Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[3:7]  ⁷ tn Grk “know.”

[3:7]  ⁸ 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).

[1:14]  ⁹ 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]  ¹⁰ tn Or “among my race.”

[1:14]  ¹¹ 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]  ¹² 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.

[1:22]  ¹³ tn Or “by sight”; Grk “by face.”

[4:5]  ¹⁴ 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.”

[5:3]  ¹⁵ tn Or “keep”; or “carry out”; Grk “do.”

[3:10]  ¹⁶ tn Grk “For as many as.”

[3:10]  ¹⁷ tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

[3:10]  sn A quotation from Deut 27:26.

[6:6]  ¹⁸ tn Or “instructs,” “imparts.”

[4:1]  ¹⁹ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ²⁰ tn Grk “master” or “lord” (κύριος, kurios).

[3:16]  ²¹ tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ²² tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.

[3:16]  ²³ tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.

[3:16]  ²⁴ tn See the note on “descendant” earlier in this verse.

[3:16]  sn A quotation from Gen 12:7; 13:15; 17:7; 24:7.

[6:10]  ²⁵ 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]  ²⁶ tn Grk “to those who are members of the family of [the] faith.”

[3:9]  ²⁷ tn Grk “those who are by faith,” with the Greek expression “by faith” (ἐκ πίστεως, ek pistew") the same as the expression in v. 8.

[2:2]  ²⁸ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ²⁹ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ³⁰ tn Or “set before them.”

[2:2]  ³¹ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ³² tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ³³ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[5:12]  ³⁴ 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]  ³⁵ tn Grk “would even.”

[5:12]  ³⁶ 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.

[3:8]  ³⁷ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ³⁸ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ³⁹ sn A quotation from Gen 12:3; 18:18.

[5:21]  ⁴⁰ 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]  ⁴¹ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ⁴² tn Or “revelings,” “orgies” (L&N 88.287).

[2:4]  ⁴³ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ⁴⁴ tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ⁴⁵ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ⁴⁶ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.

[3:21]  ⁴⁷ 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 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Cristou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁷ rightly places the words in brackets, indicating doubts as to their authenticity.

[3:21]  ⁴⁸ tn Or “have been based on the law.”

[1:16]  ⁴⁹ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁵⁰ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁵¹ 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]  ⁵² tn Grk “from flesh and blood.”

[5:19]  ⁵³ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ⁵⁴ tn Or “clear,” “evident.”

[3:12]  ⁵⁵ tn Grk “is not from faith.”

[3:12]  ⁵⁶ tn Grk “who does these things”; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.

[3:12]  ⁵⁷ sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.

[2:8]  ⁵⁸ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ⁵⁹ tn Or “his ministry as an apostle.”

[2:8]  ⁶⁰ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ⁶¹ tn Grk “also empowered me to the Gentiles.”

[3:14]  ⁶² tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[5:9]  ⁶³ tn Grk “A little leaven leavens the whole lump.”

[5:23]  ⁶⁴ 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.

[4:9]  ⁶⁵ tn Or “useless.” See L&N 65.16.

[4:9]  ⁶⁶ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ⁶⁷ 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.

[1:19]  ⁶⁸ 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.

[4:3]  ⁶⁹ tn See the note on the word “minor” in 4:1.

[4:3]  ⁷⁰ tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.

[3:19]  ⁷¹ tn Grk “Why then the law?”

[3:19]  ⁷² tc For προσετέθη (proseteqh) several Western mss have ἐτέθη (eteqh, “it was established”; so D* F G it Ir^lat Ambst Spec). The net effect of this reading, in conjunction with the largely Western reading of πράξεων (praxewn) for παραβάσεων (parabasewn), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul’s harsh saying here about the law than vice versa; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15-18), indicating, more than likely, its temporary nature; [2] the verb “was added” in v. 19 (προσετέθη) is different from the verb in v. 15 (ἐπιδιατάσσεται, epidiatassetai); virtually all exegetes recognize this as an intentional linguistic shift on Paul’s part in order not to contradict his statement in v. 15; [3] the temper of 3:1–4:7 is decidedly against a positive statement about the Torah’s role in Heilsgeschichte.

[3:19]  ⁷³ 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 Ir^lat 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]  ⁷⁴ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ⁷⁵ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ⁷⁶ 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.

[4:21]  ⁷⁷ tn Or “will you not hear what the law says?” The Greek verb ἀκούω (akouw) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.

[1:17]  ⁷⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:17]  ⁷⁹ 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.

[5:14]  ⁸⁰ tn Or “can be fulfilled in one commandment.”

[5:14]  ⁸¹ sn A quotation from Lev 19:18.

[6:13]  ⁸² tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[1:13]  ⁸³ tn Or “lifestyle,” “behavior.”

[2:6]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[2:9]  ⁸⁹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ⁹⁰ tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.

[2:9]  ⁹¹ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ⁹² tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.

[2:9]  ⁹³ tn Grk “me and Barnabas.”

[2:9]  ⁹⁴ tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.

[2:9]  ⁹⁵ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[4:24]  ⁹⁶ tn Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account.

[4:10]  ⁹⁷ tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.

[4:7]  ⁹⁸ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

[4:7]  ⁹⁹ tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739^c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א² C³ D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì⁴⁶ א* A B C* 33 1739*^vid lat bo Cl).

[3:29]  ¹⁰⁰ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:1]  ¹⁰¹ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ¹⁰² tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ¹⁰³ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[4:30]  ¹⁰⁴ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

[6:12]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ 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.

[6:16]  ¹⁰⁸ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ¹⁰⁹ 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.”

[6:14]  ¹¹⁰ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.