Galatia 2:20
Konteks2:20 I have been crucified with Christ, 1 and it is no longer I who live, but Christ lives in me. So 2 the life I now live in the body, 3 I live because of the faithfulness of the Son of God, 4 who loved me and gave himself for me.
Galatia 2:3
Konteks2:3 Yet 5 not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.
Galatia 2:1-21
Konteks2:1 Then after fourteen years I went up to Jerusalem 6 again with Barnabas, taking Titus along too. 2:2 I went there 7 because of 8 a revelation and presented 9 to them the gospel that I preach among the Gentiles. But I did so 10 only in a private meeting with the influential people, 11 to make sure that I was not running – or had not run 12 – in vain. 2:3 Yet 13 not even Titus, who was with me, was compelled to be circumcised, although he was a Greek. 2:4 Now this matter arose 14 because of the false brothers with false pretenses 15 who slipped in unnoticed to spy on 16 our freedom that we have in Christ Jesus, to make us slaves. 17 2:5 But 18 we did not surrender to them 19 even for a moment, 20 in order that the truth of the gospel would remain with you. 21
2:6 But from those who were influential 22 (whatever they were makes no difference to me; God shows no favoritism between people 23 ) – those influential leaders 24 added 25 nothing to my message. 26 2:7 On the contrary, when they saw 27 that I was entrusted with the gospel to the uncircumcised 28 just as Peter was to the circumcised 29 2:8 (for he who empowered 30 Peter for his apostleship 31 to the circumcised 32 also empowered me for my apostleship to the Gentiles) 33 2:9 and when James, Cephas, 34 and John, who had a reputation as 35 pillars, 36 recognized 37 the grace that had been given to me, they gave to Barnabas and me 38 the right hand of fellowship, agreeing 39 that we would go to the Gentiles and they to the circumcised. 40 2:10 They requested 41 only that we remember the poor, the very thing I also was eager to do.
2:11 But when Cephas 42 came to Antioch, 43 I opposed him to his face, because he had clearly done wrong. 44 2:12 Until 45 certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this 46 and separated himself 47 because he was afraid of those who were pro-circumcision. 48 2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them 49 by their hypocrisy. 2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas 50 in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force 51 the Gentiles to live like Jews?”
2:15 We are Jews by birth 52 and not Gentile sinners, 53 2:16 yet we know 54 that no one 55 is justified by the works of the law 56 but by the faithfulness of Jesus Christ. 57 And 58 we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ 59 and not by the works of the law, because by the works of the law no one 60 will be justified. 2:17 But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages 61 sin? Absolutely not! 2:18 But if I build up again those things I once destroyed, 62 I demonstrate that I am one who breaks God’s law. 63 2:19 For through the law I died to the law so that I may live to God. 2:20 I have been crucified with Christ, 64 and it is no longer I who live, but Christ lives in me. So 65 the life I now live in the body, 66 I live because of the faithfulness of the Son of God, 67 who loved me and gave himself for me. 2:21 I do not set aside 68 God’s grace, because if righteousness 69 could come through the law, then Christ died for nothing! 70
Galatia 5:1-26
Konteks5:1 For freedom 71 Christ has set us free. Stand firm, then, and do not be subject again to the yoke 72 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 73 the whole law. 5:4 You who are trying to be declared righteous 74 by the law have been alienated 75 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. 76
5:7 You were running well; who prevented you from obeying 77 the truth? 5:8 This persuasion 78 does not come from the one who calls you! 5:9 A little yeast makes the whole batch of dough rise! 79 5:10 I am confident 80 in the Lord that you will accept no other view. 81 But the one who is confusing 82 you will pay the penalty, 83 whoever he may be. 5:11 Now, brothers and sisters, 84 if I am still preaching circumcision, why am I still being persecuted? 85 In that case the offense of the cross 86 has been removed. 87 5:12 I wish those agitators 88 would go so far as to 89 castrate themselves! 90
5:13 For you were called to freedom, brothers and sisters; 91 only do not use your freedom as an opportunity to indulge your flesh, 92 but through love serve one another. 93 5:14 For the whole law can be summed up in a single commandment, 94 namely, “You must love your neighbor as yourself.” 95 5:15 However, if you continually bite and devour one another, 96 beware that you are not consumed 97 by one another. 5:16 But I say, live 98 by the Spirit and you will not carry out the desires of the flesh. 99 5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires 100 that are opposed to the flesh, for these are in opposition to 101 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 102 are obvious: 103 sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, 104 hostilities, 105 strife, 106 jealousy, outbursts of anger, selfish rivalries, dissensions, 107 factions, 5:21 envying, 108 murder, 109 drunkenness, carousing, 110 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 111 is love, 112 joy, peace, patience, kindness, goodness, faithfulness, 113 5:23 gentleness, and 114 self-control. Against such things there is no law. 5:24 Now those who belong to Christ 115 have crucified the flesh 116 with its passions 117 and desires. 5:25 If we live by the Spirit, let us also behave in accordance with 118 the Spirit. 5:26 Let us not become conceited, 119 provoking 120 one another, being jealous 121 of one another.
Galatia 5:5-6
Konteks5:5 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. 122
[2:20] 1 tn Both the NA27/UBS4 Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.
[2:20] 2 tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
[2:20] 4 tc A number of important witnesses (Ì46 B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of
[2:20] tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.”
[2:20] sn On the phrase because of the faithfulness of the Son of God, 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.
[2:3] 5 tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).
[2:1] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:2] 7 tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.
[2:2] 8 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] 9 tn Or “set before them.”
[2:2] 10 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] 11 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] 12 tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.
[2:3] 13 tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).
[2:4] 14 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] 15 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] 16 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] 17 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.
[2:5] 18 tn Grk “slaves, nor did we…” Because of the length and complexity of the Greek sentence, οὐδέ (oude) was translated as “But…even” and a new sentence started in the translation at the beginning of v. 5.
[2:5] 19 tn Or “we did not cave in to their demands.”
[2:5] 20 tn Grk “even for an hour” (an idiom for a very short period of time).
[2:5] 21 sn In order that the truth of the gospel would remain with you. Paul evidently viewed the demands of the so-called “false brothers” as a departure from the truth contained in the gospel he preached. This was a very serious charge (see Gal 1:8).
[2:6] 22 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] 23 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] 24 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] 25 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] 26 tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.
[2:7] 27 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] 28 tn Grk “to the uncircumcision,” that is, to the Gentiles.
[2:7] 29 tn Grk “to the circumcision,” a collective reference to the Jewish people.
[2:8] 30 tn Or “worked through”; the same word is also used in relation to Paul later in this verse.
[2:8] 31 tn Or “his ministry as an apostle.”
[2:8] 32 tn Grk “to the circumcision,” i.e., the Jewish people.
[2:8] 33 tn Grk “also empowered me to the Gentiles.”
[2:9] 34 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
[2:9] 35 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] 36 sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.
[2:9] 37 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] 38 tn Grk “me and Barnabas.”
[2:9] 39 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] 40 tn Grk “to the circumcision,” a collective reference to the Jewish people.
[2:10] 41 tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.
[2:11] 42 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
[2:11] 43 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[2:11] 44 tn Grk “because he stood condemned.”
[2:12] 45 tn The conjunction γάρ has not been translated here.
[2:12] 46 tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).
[2:12] 47 tn Or “and held himself aloof.”
[2:12] 48 tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.
[2:13] 49 tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).
[2:14] 50 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
[2:14] 51 tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).
[2:15] 53 tn Grk “and not sinners from among the Gentiles.”
[2:16] 54 tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.
[2:16] 55 tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.
[2:16] 56 sn The law is a reference to the law of Moses.
[2:16] 57 tn Or “faith in Jesus Christ.” 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 v. 20; Rom 3:22, 26; Gal 3:22; 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.
[2:16] sn On the phrase translated the faithfulness of 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.
[2:16] 58 tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
[2:16] 59 tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”
[2:16] 60 tn Or “no human being”; Grk “flesh.”
[2:17] 61 tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.
[2:18] 62 tn Or “once tore down.”
[2:18] 63 tn Traditionally, “that I am a transgressor.”
[2:20] 64 tn Both the NA27/UBS4 Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.
[2:20] 65 tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
[2:20] 67 tc A number of important witnesses (Ì46 B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of
[2:20] tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.”
[2:20] sn On the phrase because of the faithfulness of the Son of God, 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.
[2:21] 68 tn Or “I do not declare invalid,” “I do not nullify.”
[2:21] 69 tn Or “justification.”
[2:21] 70 tn Or “without cause,” “for no purpose.”
[5:1] 71 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] 72 sn Here the yoke figuratively represents the burdensome nature of slavery.
[5:3] 73 tn Or “keep”; or “carry out”; Grk “do.”
[5:4] 74 tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).
[5:4] 75 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] 76 tn Grk “but faith working through love.”
[5:7] 77 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] 78 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] 79 tn Grk “A little leaven leavens the whole lump.”
[5:10] 80 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] 81 tn Grk “that you will think nothing otherwise.”
[5:10] 82 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] 83 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] 84 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[5:11] 85 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] 86 sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.
[5:12] 88 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] 89 tn Grk “would even.”
[5:12] 90 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] 91 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[5:13] 92 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] 93 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] 94 tn Or “can be fulfilled in one commandment.”
[5:14] 95 sn A quotation from Lev 19:18.
[5:15] 96 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] 98 tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).
[5:16] 99 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] 100 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] 101 tn Or “are hostile toward” (L&N 39.1).
[5:19] 102 tn See the note on the word “flesh” in Gal 5:13.
[5:19] 103 tn Or “clear,” “evident.”
[5:20] 104 tn Or “witchcraft.”
[5:20] 105 tn Or “enmities,” “[acts of] hatred.”
[5:20] 106 tn Or “discord” (L&N 39.22).
[5:20] 107 tn Or “discord(s)” (L&N 39.13).
[5:21] 108 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] 109 tc ‡ φόνοι (fonoi, “murders”) is absent in such important
[5:21] 110 tn Or “revelings,” “orgies” (L&N 88.287).
[5:22] 111 tn That is, the fruit the Spirit produces.
[5:22] 112 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] 113 tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.
[5:23] 114 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] 115 tc ‡ Some
[5:24] 116 tn See the note on the word “flesh” in Gal 5:13.
[5:24] 117 tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).
[5:25] 118 tn Or “let us also follow,” “let us also walk by.”
[5:26] 119 tn Or “falsely proud.”
[5:26] 120 tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”
