Galatia 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

Galatia 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ¹  who called you by the grace of Christ ²  and are following ³  a different ⁴  gospel –

Galatia 1:16

1:16 to reveal his Son in ⁵  me so that I could preach him ⁶  among the Gentiles, I did not go to ask advice from ⁷  any human being, ⁸ 

Galatia 2:19

2:19 For through the law I died to the law so that I may live to God.

Galatia 2:21

2:21 I do not set aside ⁹  God’s grace, because if righteousness ¹⁰  could come through the law, then Christ died for nothing! ¹¹ 

Galatia 4:17

4:17 They court you eagerly, ¹²  but for no good purpose; ¹³  they want to exclude you, so that you would seek them eagerly. ¹⁴ 

Galatia 4:22

4:22 For it is written that Abraham had two sons, one by the ¹⁵  slave woman and the other by the free woman.

Galatia 5:1

Freedom of the Believer

5:1 For freedom ¹⁶  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹⁷  of slavery.

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. ¹⁸ 

Galatia 5:21

5:21 envying, ¹⁹  murder, ²⁰  drunkenness, carousing, ²¹  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!

Galatia 6:16

6:16 And all who will behave ²²  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ²³ 

[1:6]  ¹ sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).

[1:6]  ² tc Although the majority of witnesses, including some of the most important ones (Ì⁵¹ א A B F^c Ψ 33 1739 1881 Ï f vg sy^p bo), read “by the grace of Christ” (χάριτι Χριστοῦ, cariti Cristou) here, this reading is not without variables. Besides alternate readings such as χάριτι ᾿Ιησοῦ Χριστοῦ (cariti Ihsou Cristou, “by the grace of Jesus Christ”; D 326 1241^s pc sy^h**) and χάριτι θεοῦ (cariti qeou, “by the grace of God”; 327 pc Thret^lem), a few mss (Ì^46vid F* G H^vid ar b Tert Cyp Ambst Pel) have simply χάριτι with no modifier. Internally, the reading that seems best to explain the rise of the others is the shortest reading, χάριτι. Indeed, the fact that three different adjuncts are found in the mss seems to be a natural expansion on the simple “grace.” At the same time, the witnesses for the shortest reading are not particularly impressive, being that they largely represent one textual strand (Western), and a less-than-reliable one at that. Further, nowhere else in the corpus Paulinum do we see the construction χάρις (cari", “grace”) followed by Χριστοῦ without some other name (such as κυρίου [kuriou, “Lord”] or ᾿Ιησοῦ). The construction χάρις θεοῦ is likewise frequent in Paul. Thus, upon closer inspection it seems that the original wording here was χάριτι Χριστοῦ (for it is difficult to explain how this particular reading could have arisen from the simple χάριτι, in light of Paul’s normal idioms), with the other readings intentionally or accidentally arising from it.

[1:6]  ³ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ⁴ tn Grk “another.”

[1:16]  ⁵ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁶ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁷ 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]  ⁸ tn Grk “from flesh and blood.”

[2:21]  ⁹ tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ¹⁰ tn Or “justification.”

[2:21]  ¹¹ tn Or “without cause,” “for no purpose.”

[4:17]  ¹² tn Or “They are zealous for you.”

[4:17]  ¹³ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ¹⁴ tn Or “so that you would be zealous.”

[4:22]  ¹⁵ tn Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by ExSyn 225.

[5:1]  ¹⁶ 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]  ¹⁷ sn Here the yoke figuratively represents the burdensome nature of slavery.

[5:6]  ¹⁸ tn Grk “but faith working through love.”

[5:21]  ¹⁹ 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]  ²⁰ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ²¹ tn Or “revelings,” “orgies” (L&N 88.287).

[6:16]  ²² tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ²³ 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.”