Galatia 6:6

6:6 Now the one who receives instruction in the word must share all good things with the one who teaches ¹  it.

Galatia 5:11

5:11 Now, brothers and sisters, ²  if I am still preaching circumcision, why am I still being persecuted? ³  In that case the offense of the cross ⁴  has been removed. ⁵ 

Galatia 1:12

1:12 For I did not receive it or learn it from any human source; ⁶  instead I received it ⁷  by a revelation of Jesus Christ. ⁸ 

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 ⁹  basic forces? ¹⁰  Do you want to be enslaved to them all over again? ¹¹ 

Galatia 2:2

2:2 I went there ¹²  because of ¹³  a revelation and presented ¹⁴  to them the gospel that I preach among the Gentiles. But I did so ¹⁵  only in a private meeting with the influential people, ¹⁶  to make sure that I was not running – or had not run ¹⁷  – in vain.

Galatia 1:11

Paul’s Vindication of His Apostleship

1:11 Now ¹⁸  I want you to know, brothers and sisters, ¹⁹  that the gospel I preached is not of human origin. ²⁰ 

Galatia 4:13

Personal Appeal of Paul

4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you,

Galatia 3:2

3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law ²¹  or by believing what you heard? ²² 

Galatia 1:8

1:8 But even if we (or an angel from heaven) should preach ²³  a gospel contrary to the one we preached to you, ²⁴  let him be condemned to hell! ²⁵ 

Galatia 2:7

2:7 On the contrary, when they saw ²⁶  that I was entrusted with the gospel to the uncircumcised ²⁷  just as Peter was to the circumcised ²⁸ 

Galatia 3:5

3:5 Does God then give ²⁹  you the Spirit and work miracles among you by your doing the works of the law ³⁰  or by your believing what you heard? ³¹ 

Galatia 4:16

4:16 So then, have I become your enemy by telling you the truth? ³² 

Galatia 1:9

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! ³³ 

Galatia 6:2

6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Galatia 1:23

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ³⁴  of the faith he once tried to destroy.”

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ³⁵  or of God? Or am I trying to please people? ³⁶  If I were still trying to please ³⁷  people, ³⁸  I would not be a slave ³⁹  of Christ!

Galatia 4:10

4:10 You are observing religious ⁴⁰  days and months and seasons and years.

Galatia 5:12

5:12 I wish those agitators ⁴¹  would go so far as to ⁴²  castrate themselves! ⁴³ 

Galatia 1:14

1:14 I ⁴⁴  was advancing in Judaism beyond many of my contemporaries in my nation, ⁴⁵  and was ⁴⁶  extremely zealous for the traditions of my ancestors. ⁴⁷ 

Galatia 2:18

2:18 But if I build up again those things I once destroyed, ⁴⁸  I demonstrate that I am one who breaks God’s law. ⁴⁹ 

Galatia 5:20

5:20 idolatry, sorcery, ⁵⁰  hostilities, ⁵¹  strife, ⁵²  jealousy, outbursts of anger, selfish rivalries, dissensions, ⁵³  factions,

Galatia 2:9

2:9 and when James, Cephas, ⁵⁴  and John, who had a reputation as ⁵⁵  pillars, ⁵⁶  recognized ⁵⁷  the grace that had been given to me, they gave to Barnabas and me ⁵⁸  the right hand of fellowship, agreeing ⁵⁹  that we would go to the Gentiles and they to the circumcised. ⁶⁰ 

Galatia 4:17

4:17 They court you eagerly, ⁶¹  but for no good purpose; ⁶²  they want to exclude you, so that you would seek them eagerly. ⁶³ 

Galatia 6:12-13

6:12 Those who want to make a good showing in external matters ⁶⁴  are trying to force you to be circumcised. They do so ⁶⁵  only to avoid being persecuted ⁶⁶  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. ⁶⁷ 

[6:6]  ¹ tn Or “instructs,” “imparts.”

[5:11]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ³ 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]  ⁴ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ⁵ tn Or “nullified.”

[1:12]  ⁶ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ⁷ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ⁸ 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.

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

[4:9]  ¹⁰ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ¹¹ 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.

[2:2]  ¹² tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ¹³ 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]  ¹⁴ tn Or “set before them.”

[2:2]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[1:11]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “is not according to man.”

[3:2]  ²¹ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ²² tn Grk “by [the] hearing of faith.”

[1:8]  ²³ 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]  ²⁴ tn Or “other than the one we preached to you.”

[1:8]  ²⁵ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[2:7]  ²⁶ 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]  ²⁷ tn Grk “to the uncircumcision,” that is, to the Gentiles.

[2:7]  ²⁸ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[3:5]  ²⁹ tn Or “provide.”

[3:5]  ³⁰ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ³¹ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[4:16]  ³² tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).

[1:9]  ³³ tn See the note on this phrase in the previous verse.

[1:23]  ³⁴ tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[1:10]  ³⁵ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ³⁶ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ³⁷ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ³⁸ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ³⁹ 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.”

[4:10]  ⁴⁰ 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.

[5:12]  ⁴¹ 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]  ⁴² tn Grk “would even.”

[5:12]  ⁴³ 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.

[1:14]  ⁴⁴ 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]  ⁴⁵ tn Or “among my race.”

[1:14]  ⁴⁶ 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]  ⁴⁷ 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.

[2:18]  ⁴⁸ tn Or “once tore down.”

[2:18]  ⁴⁹ tn Traditionally, “that I am a transgressor.”

[5:20]  ⁵⁰ tn Or “witchcraft.”

[5:20]  ⁵¹ tn Or “enmities,” “[acts of] hatred.”

[5:20]  ⁵² tn Or “discord” (L&N 39.22).

[5:20]  ⁵³ tn Or “discord(s)” (L&N 39.13).

[2:9]  ⁵⁴ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ⁵⁵ 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]  ⁵⁶ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ⁵⁷ 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]  ⁵⁸ tn Grk “me and Barnabas.”

[2:9]  ⁵⁹ 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]  ⁶⁰ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[4:17]  ⁶¹ tn Or “They are zealous for you.”

[4:17]  ⁶² tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ⁶³ tn Or “so that you would be zealous.”

[6:12]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).