Galatia 5:19

5:19 Now the works of the flesh ¹  are obvious: ²  sexual immorality, impurity, depravity,

Galatia 1:16

1:16 to reveal his Son in ³  me so that I could preach him ⁴  among the Gentiles, I did not go to ask advice from ⁵  any human being, ⁶ 

Galatia 3:23

Sons of God Are Heirs of Promise

3:23 Now before faith ⁷  came we were held in custody under the law, being kept as prisoners ⁸  until the coming faith would be revealed.

Galatia 3:11

3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ⁹ 

Galatia 2:18

2:18 But if I build up again those things I once destroyed, ¹⁰  I demonstrate that I am one who breaks God’s law. 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 1:12

1:12 For I did not receive it or learn it from any human source; ¹⁸  instead I received it ¹⁹  by a revelation of Jesus Christ. ²⁰ 

Galatia 1:11

Paul’s Vindication of His Apostleship

1:11 Now ²¹  I want you to know, brothers and sisters, ²²  that the gospel I preached is not of human origin. ²³ 

Galatia 2:11

Paul Rebukes Peter

2:11 But when Cephas ²⁴  came to Antioch, ²⁵  I opposed him to his face, because he had clearly done wrong. ²⁶ 

Galatia 3:22

3:22 But the scripture imprisoned ²⁷  everything and everyone ²⁸  under sin so that the promise could be given – because of the faithfulness ²⁹  of Jesus Christ – to those who believe.

Galatia 2:17

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 ³⁰  sin? Absolutely not!

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, ³¹  saying, “All the nations ³²  will be blessed in you.” ³³ 

Galatia 4:16

4:16 So then, have I become your enemy by telling you the truth? ³⁴ 

Galatia 3:1

Justification by Law or by Faith?

3:1 You ³⁵  foolish Galatians! Who has cast a spell ³⁶  on you? Before your eyes Jesus Christ was vividly portrayed ³⁷  as crucified!

Galatia 2:3

2:3 Yet ³⁸  not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.

Galatia 3:6

3:6 Just as Abraham believed God, and it was credited to him as righteousness, ³⁹ 

Galatia 5:16

5:16 But I say, live ⁴⁰  by the Spirit and you will not carry out the desires of the flesh. ⁴¹ 

Galatia 4:19

4:19 My children – I am again undergoing birth pains until Christ is formed in you! ⁴² 

Galatia 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ⁴³ 

Galatia 5:11

5:11 Now, brothers and sisters, ⁴⁴  if I am still preaching circumcision, why am I still being persecuted? ⁴⁵  In that case the offense of the cross ⁴⁶  has been removed. ⁴⁷ 

Galatia 3:19

3:19 Why then was the law given? ⁴⁸  It was added ⁴⁹  because of transgressions, ⁵⁰  until the arrival of the descendant ⁵¹  to whom the promise had been made. It was administered ⁵²  through angels by an intermediary. ⁵³ 

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 

[5:19]  ¹ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ² tn Or “clear,” “evident.”

[1:16]  ³ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁴ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁵ 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]  ⁶ tn Grk “from flesh and blood.”

[3:23]  ⁷ tn Or “the faithfulness [of Christ] came.”

[3:23]  ⁸ tc Instead of the present participle συγκλειόμενοι (sunkleiomenoi; found in Ì⁴⁶ א A B D* F G P Ψ 33 1739 al), C D¹ 0176 0278 Ï have the perfect συγκεκλεισμένοι (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined”). The present participle of course allows for such options, but also allows for contemporaneous time (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses.

[3:23]  tn Grk “being confined.”

[3:11]  ⁹ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[2:18]  ¹⁰ tn Or “once tore down.”

[2:18]  ¹¹ tn Traditionally, “that I am a transgressor.”

[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.

[1:12]  ¹⁸ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ¹⁹ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ²⁰ 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.

[1:11]  ²¹ 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]  ²² 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]  ²³ tn Grk “is not according to man.”

[2:11]  ²⁴ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ²⁵ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ²⁶ tn Grk “because he stood condemned.”

[3:22]  ²⁷ tn Or “locked up.”

[3:22]  ²⁸ 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]  ²⁹ 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.

[2:17]  ³⁰ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[3:8]  ³¹ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ³² tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ³³ sn A quotation from Gen 12:3; 18:18.

[4:16]  ³⁴ 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).

[3:1]  ³⁵ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ³⁶ 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]  ³⁷ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[2:3]  ³⁸ tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).

[3:6]  ³⁹ sn A quotation from Gen 15:6.

[5:16]  ⁴⁰ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ⁴¹ 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.

[4:19]  ⁴² tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.

[4:19]  sn That is, until Christ’s nature or character is formed in them (see L&N 58.4).

[5:6]  ⁴³ tn Grk “but faith working through love.”

[5:11]  ⁴⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ⁴⁵ 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]  ⁴⁶ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ⁴⁷ tn Or “nullified.”

[3:19]  ⁴⁸ tn Grk “Why then the law?”

[3:19]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ⁵² tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ⁵³ 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.

[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.