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! ¹ 

Galatia 1:12-13

1:12 For I did not receive it or learn it from any human source; ²  instead I received it ³  by a revelation of Jesus Christ. ⁴ 

1:13 For you have heard of my former way of life ⁵  in Judaism, how I was savagely persecuting the church of God and trying to destroy it.

Galatia 1:23

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ⁶  of the faith he once tried to destroy.”

Galatia 3:1

Justification by Law or by Faith?

3:1 You ⁷  foolish Galatians! Who has cast a spell ⁸  on you? Before your eyes Jesus Christ was vividly portrayed ⁹  as crucified!

Galatia 3:22

3:22 But the scripture imprisoned ¹⁰  everything and everyone ¹¹  under sin so that the promise could be given – because of the faithfulness ¹²  of Jesus Christ – to those who believe.

Galatia 4:17-18

4:17 They court you eagerly, ¹³  but for no good purpose; ¹⁴  they want to exclude you, so that you would seek them eagerly. ¹⁵  4:18 However, it is good ¹⁶  to be sought eagerly ¹⁷  for a good purpose ¹⁸  at all times, and not only when I am present with you.

Galatia 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ¹⁹  only do not use your freedom as an opportunity to indulge your flesh, ²⁰  but through love serve one another. ²¹ 

Galatia 6:12

6:12 Those who want to make a good showing in external matters ²²  are trying to force you to be circumcised. They do so ²³  only to avoid being persecuted ²⁴  for the cross of Christ.

Galatia 6:16

6:16 And all who will behave ²⁵  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ²⁶ 

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

[1:12]  ² tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ³ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ⁴ 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]  ⁵ tn Or “lifestyle,” “behavior.”

[1:23]  ⁶ tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[3:1]  ⁷ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ⁸ 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]  ⁹ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[3:22]  ¹⁰ tn Or “locked up.”

[3:22]  ¹¹ 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]  ¹² 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.

[4:17]  ¹³ tn Or “They are zealous for you.”

[4:17]  ¹⁴ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ¹⁵ tn Or “so that you would be zealous.”

[4:18]  ¹⁶ tn Or “commendable.”

[4:18]  ¹⁷ tn Or “to be zealous.”

[4:18]  ¹⁸ tn Grk “But it is always good to be zealous in good.”

[5:13]  ¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ²⁰ 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]  ²¹ 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).

[6:12]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ²⁶ 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.”