Galatia 1:1

Salutation

1:1 From Paul, ¹  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatia 5:14

5:14 For the whole law can be summed up in a single commandment, ²  namely, “You must love your neighbor as yourself.” ³ 

Galatia 1:16

1:16 to reveal his Son in ⁴  me so that I could preach him ⁵  among the Gentiles, I did not go to ask advice from ⁶  any human being, ⁷ 

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, ⁸  saying, “All the nations ⁹  will be blessed in you.” ¹⁰ 

Galatia 2:16

2:16 yet we know ¹¹  that no one ¹²  is justified by the works of the law ¹³  but by the faithfulness of Jesus Christ. ¹⁴  And ¹⁵  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ¹⁶  and not by the works of the law, because by the works of the law no one ¹⁷  will be justified.

Galatia 1:10-11

1:10 Am I now trying to gain the approval of people, ¹⁸  or of God? Or am I trying to please people? ¹⁹  If I were still trying to please ²⁰  people, ²¹  I would not be a slave ²²  of Christ!

Paul’s Vindication of His Apostleship

1:11 Now ²³  I want you to know, brothers and sisters, ²⁴  that the gospel I preached is not of human origin. ²⁵ 

Galatia 3:15

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ²⁶  I offer an example from everyday life: ²⁷  When a covenant ²⁸  has been ratified, ²⁹  even though it is only a human contract, no one can set it aside or add anything to it.

Galatia 3:13

3:13 Christ redeemed us from the curse of the law by becoming ³⁰  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ³¹ 

Galatia 1:12

1:12 For I did not receive it or learn it from any human source; ³²  instead I received it ³³  by a revelation of Jesus Christ. ³⁴ 

Galatia 3:22

3:22 But the scripture imprisoned ³⁵  everything and everyone ³⁶  under sin so that the promise could be given – because of the faithfulness ³⁷  of Jesus Christ – to those who believe.

Galatia 4:23

4:23 But one, the son by the slave woman, was born by natural descent, ³⁸  while the other, the son by the free woman, was born through the promise.

Galatia 4:29

4:29 But just as at that time the one born by natural descent ³⁹  persecuted the one born according to the Spirit, ⁴⁰  so it is now.

Galatia 3:19

3:19 Why then was the law given? ⁴¹  It was added ⁴²  because of transgressions, ⁴³  until the arrival of the descendant ⁴⁴  to whom the promise had been made. It was administered ⁴⁵  through angels by an intermediary. 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 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ⁴⁹  that are opposed to the flesh, for these are in opposition to ⁵⁰  each other, so that you cannot do what you want.

Galatia 5:24

5:24 Now those who belong to Christ ⁵¹  have crucified the flesh ⁵²  with its passions ⁵³  and desires.

Galatia 5:16

5:16 But I say, live ⁵⁴  by the Spirit and you will not carry out the desires of the flesh. ⁵⁵ 

Galatia 3:3

3:3 Are you so foolish? Although you began ⁵⁶  with ⁵⁷  the Spirit, are you now trying to finish ⁵⁸  by human effort? ⁵⁹ 

Galatia 4:24

4:24 These things may be treated as an allegory, ⁶⁰  for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.

Galatia 6:12

6:12 Those who want to make a good showing in external matters ⁶¹  are trying to force you to be circumcised. They do so ⁶²  only to avoid being persecuted ⁶³  for the cross of Christ.

Galatia 6:8

6:8 because the person who sows to his own flesh ⁶⁴  will reap corruption ⁶⁵  from the flesh, ⁶⁶  but the one who sows to the Spirit will reap eternal life from the Spirit.

Galatia 6:7

6:7 Do not be deceived. God will not be made a fool. ⁶⁷  For a person ⁶⁸  will reap what he sows,

Galatia 6:15

6:15 For ⁶⁹  neither circumcision nor uncircumcision counts for ⁷⁰  anything; the only thing that matters is a new creation! ⁷¹ 

Galatia 6:10

6:10 So then, ⁷²  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ⁷³ 

Galatia 2:6

2:6 But from those who were influential ⁷⁴  (whatever they were makes no difference to me; God shows no favoritism between people ⁷⁵ ) – those influential leaders ⁷⁶  added ⁷⁷  nothing to my message. ⁷⁸ 

Galatia 3:10

3:10 For all who ⁷⁹  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.” ⁸⁰ 

Galatia 5:19

5:19 Now the works of the flesh ⁸¹  are obvious: ⁸²  sexual immorality, impurity, depravity,

Galatia 3:25

3:25 But now that faith has come, we are no longer under a guardian. ⁸³ 

[1:1]  ¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:14]  ² tn Or “can be fulfilled in one commandment.”

[5:14]  ³ sn A quotation from Lev 19:18.

[1:16]  ⁴ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁵ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁶ 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]  ⁷ tn Grk “from flesh and blood.”

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

[3:8]  ⁹ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ¹⁰ sn A quotation from Gen 12:3; 18:18.

[2:16]  ¹¹ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ¹² tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ¹³ sn The law is a reference to the law of Moses.

[2:16]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ¹⁷ tn Or “no human being”; Grk “flesh.”

[1:10]  ¹⁸ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ¹⁹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²⁰ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ²¹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²² 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.”

[1:11]  ²³ 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]  ²⁴ 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]  ²⁵ tn Grk “is not according to man.”

[3:15]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ²⁷ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ²⁸ tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.

[3:15]  ²⁹ tn Or “has been put into effect.”

[3:13]  ³⁰ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ³¹ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[1:12]  ³² tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ³³ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ³⁴ 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.

[3:22]  ³⁵ tn Or “locked up.”

[3:22]  ³⁶ 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]  ³⁷ 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.

[4:23]  ³⁸ tn Grk “born according to the flesh”; BDAG 916 s.v. σάρξ 4 has “Of natural descent τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα τῆς ἐπαγγελίας). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal 4:23; cp. vs. 29.”

[4:29]  ³⁹ tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.

[4:29]  ⁴⁰ tn Or “the one born by the Spirit’s [power].”

[3:19]  ⁴¹ tn Grk “Why then the law?”

[3:19]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ⁴⁵ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ⁴⁶ 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.

[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.”

[5:17]  ⁴⁹ 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]  ⁵⁰ tn Or “are hostile toward” (L&N 39.1).

[5:24]  ⁵¹ 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]  ⁵² tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ⁵³ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[5:16]  ⁵⁴ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ⁵⁵ 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.

[3:3]  ⁵⁶ tn Grk “Having begun”; the participle ἐναρξάμενοι (enarxamenoi) has been translated concessively.

[3:3]  ⁵⁷ tn Or “by the Spirit.”

[3:3]  ⁵⁸ tn The verb ἐπιτελεῖσθε (epiteleisqe) has been translated as a conative present (see ExSyn 534). This is something the Galatians were attempting to do, but could not accomplish successfully.

[3:3]  ⁵⁹ tn Grk “in/by [the] flesh.”

[4:24]  ⁶⁰ 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.

[6:12]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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.

[6:8]  ⁶⁴ tn 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.”

[6:8]  ⁶⁵ tn Or “destruction.”

[6:8]  ⁶⁶ tn See the note on the previous occurrence of the word “flesh” in this verse.

[6:7]  ⁶⁷ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ⁶⁸ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:15]  ⁶⁹ tc The phrase “in Christ Jesus” is found after “For” in some mss (א A C D F G 0278 1881 Ï lat bo), but lacking in Ì⁴⁶ B Ψ 33 1175 1505 1739* and several fathers. The longer reading probably represents a harmonization to Gal 5:6.

[6:15]  ⁷⁰ tn Grk “is.”

[6:15]  ⁷¹ tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).

[6:10]  ⁷² 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]  ⁷³ tn Grk “to those who are members of the family of [the] faith.”

[2:6]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[3:10]  ⁷⁹ tn Grk “For as many as.”

[3:10]  ⁸⁰ 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.

[5:19]  ⁸¹ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ⁸² tn Or “clear,” “evident.”

[3:25]  ⁸³ tn See the note on the word “guardian” in v. 24. The punctuation of vv. 25, 26, and 27 is difficult to represent because of the causal connections between each verse. English style would normally require a comma either at the end of v. 25 or v. 26, but in so doing the translation would then link v. 26 almost exclusively with either v. 25 or v. 27; this would be problematic as scholars debate which two verses are to be linked. Because of this, the translation instead places a period at the end of each verse. This preserves some of the ambiguity inherent in the Greek and does not exclude any particular causal connection.