Galatia 2:15

Jews and Gentiles are Justified by Faith

2:15 We are Jews by birth ¹  and not Gentile sinners, ² 

Galatia 5:8

5:8 This persuasion ³  does not come from the one who calls you!

Galatia 4:31

4:31 Therefore, brothers and sisters, ⁴  we are not children of the slave woman but of the free woman.

Galatia 1:11

Paul’s Vindication of His Apostleship

1:11 Now ⁵  I want you to know, brothers and sisters, ⁶  that the gospel I preached is not of human origin. ⁷ 

Galatia 1:1

Salutation

1:1 From Paul, ⁸  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatia 3:12

3:12 But the law is not based on faith, ⁹  but the one who does the works of the law ¹⁰  will live by them. ¹¹ 

Galatia 4:8

Heirs of Promise Are Not to Return to Law

4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. ¹² 

Galatia 3:20

3:20 Now an intermediary is not for one party alone, but God is one. ¹³ 

Galatia 1:12

1:12 For I did not receive it or learn it from any human source; ¹⁴  instead I received it ¹⁵  by a revelation of Jesus Christ. ¹⁶ 

Galatia 4:18

4:18 However, it is good ¹⁷  to be sought eagerly ¹⁸  for a good purpose ¹⁹  at all times, and not only when I am present with you.

Galatia 6:4

6:4 Let each one examine ²⁰  his own work. Then he can take pride ²¹  in himself and not compare himself with ²²  someone else.

Galatia 4:7

4:7 So you are no longer a slave but a son, and if you are ²³  a son, then you are also an heir through God. ²⁴ 

Galatia 4:17

4:17 They court you eagerly, ²⁵  but for no good purpose; ²⁶  they want to exclude you, so that you would seek them eagerly. ²⁷ 

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ²⁸  or of God? Or am I trying to please people? ²⁹  If I were still trying to please ³⁰  people, ³¹  I would not be a slave ³²  of Christ!

Galatia 2:20

2:20 I have been crucified with Christ, ³³  and it is no longer I who live, but Christ lives in me. So ³⁴  the life I now live in the body, ³⁵  I live because of the faithfulness of the Son of God, ³⁶  who loved me and gave himself for me.

Galatia 2:16

2:16 yet we know ³⁷  that no one ³⁸  is justified by the works of the law ³⁹  but by the faithfulness of Jesus Christ. ⁴⁰  And ⁴¹  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁴²  and not by the works of the law, because by the works of the law no one ⁴³  will be justified.

Galatia 3:16

3:16 Now the promises were spoken to Abraham and to his descendant. ⁴⁴  Scripture ⁴⁵  does not say, “and to the descendants,” ⁴⁶  referring to many, but “and to your descendant,” ⁴⁷  referring to one, who is Christ.

Galatia 3:18

3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ⁴⁸  it to Abraham through the promise.

Galatia 5:18

5:18 But if you are led by the Spirit, you are not under the law.

Galatia 2:14

2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas ⁴⁹  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 ⁵⁰  the Gentiles to live like Jews?”

Galatia 1:20

1:20 I assure you ⁵¹  that, before God, I am not lying about what I am writing to you! ⁵² 

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 ⁵³  sin? Absolutely not!

Galatia 2:6

2:6 But from those who were influential ⁵⁴  (whatever they were makes no difference to me; God shows no favoritism between people ⁵⁵ ) – those influential leaders ⁵⁶  added ⁵⁷  nothing to my message. ⁵⁸ 

Galatia 5:23

5:23 gentleness, and ⁵⁹  self-control. Against such things there is no law.

Galatia 1:7

1:7 not that there really is another gospel, ⁶⁰  but ⁶¹  there are some who are disturbing you and wanting ⁶²  to distort the gospel of Christ.

Galatia 2:12

2:12 Until ⁶³  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ⁶⁴  and separated himself ⁶⁵  because he was afraid of those who were pro-circumcision. ⁶⁶ 

Galatia 6:3

6:3 For if anyone thinks he is something when he is nothing, he deceives himself.

Galatia 1:16

1:16 to reveal his Son in ⁶⁷  me so that I could preach him ⁶⁸  among the Gentiles, I did not go to ask advice from ⁶⁹  any human being, ⁷⁰ 

Galatia 3:28

3:28 There is neither Jew nor Greek, there is neither slave ⁷¹  nor free, there is neither male nor female ⁷²  – for all of you are one in Christ Jesus.

Galatia 6:15

6:15 For ⁷³  neither circumcision nor uncircumcision counts for ⁷⁴  anything; the only thing that matters is a new creation! ⁷⁵ 

Galatia 2:7

2:7 On the contrary, when they saw ⁷⁶  that I was entrusted with the gospel to the uncircumcised ⁷⁷  just as Peter was to the circumcised ⁷⁸ 

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, ⁷⁹  saying, “All the nations ⁸⁰  will be blessed in you.” ⁸¹ 

Galatia 2:2

2:2 I went there ⁸²  because of ⁸³  a revelation and presented ⁸⁴  to them the gospel that I preach among the Gentiles. But I did so ⁸⁵  only in a private meeting with the influential people, ⁸⁶  to make sure that I was not running – or had not run ⁸⁷  – in vain.

Galatia 2:8

2:8 (for he who empowered ⁸⁸  Peter for his apostleship ⁸⁹  to the circumcised ⁹⁰  also empowered me for my apostleship to the Gentiles) ⁹¹ 

Galatia 2:21

2:21 I do not set aside ⁹²  God’s grace, because if righteousness ⁹³  could come through the law, then Christ died for nothing! ⁹⁴ 

Galatia 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ⁹⁵  so that we could receive the promise of the Spirit by faith.

Galatia 2:9

2:9 and when James, Cephas, ⁹⁶  and John, who had a reputation as ⁹⁷  pillars, ⁹⁸  recognized ⁹⁹  the grace that had been given to me, they gave to Barnabas and me ¹⁰⁰  the right hand of fellowship, agreeing ¹⁰¹  that we would go to the Gentiles and they to the circumcised. ¹⁰² 

Galatia 2:3

2:3 Yet ¹⁰³  not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.

Galatia 5:15

5:15 However, if you continually bite and devour one another, ¹⁰⁴  beware that you are not consumed ¹⁰⁵  by one another.

Galatia 2:19

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

Galatia 3:1

Justification by Law or by Faith?

3:1 You ¹⁰⁶  foolish Galatians! Who has cast a spell ¹⁰⁷  on you? Before your eyes Jesus Christ was vividly portrayed ¹⁰⁸  as crucified!

Galatia 4:22

4:22 For it is written that Abraham had two sons, one by the ¹⁰⁹  slave woman and the other by the free woman.

Galatia 5:11

5:11 Now, brothers and sisters, ¹¹⁰  if I am still preaching circumcision, why am I still being persecuted? ¹¹¹  In that case the offense of the cross ¹¹²  has been removed. ¹¹³ 

Galatia 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ¹¹⁴  only do not use your freedom as an opportunity to indulge your flesh, ¹¹⁵  but through love serve one another. ¹¹⁶ 

[2:15]  ¹ tn Grk “by nature.”

[2:15]  ² tn Grk “and not sinners from among the Gentiles.”

[5:8]  ³ 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.

[4:31]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[1:11]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “is not according to man.”

[1:1]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:12]  ⁹ tn Grk “is not from faith.”

[3:12]  ¹⁰ tn Grk “who does these things”; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.

[3:12]  ¹¹ sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.

[4:8]  ¹² tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”

[3:20]  ¹³ tn The meaning of this verse is disputed. According to BDAG 634 s.v. μεσίτης, “It prob. means that the activity of an intermediary implies the existence of more than one party, and hence may be unsatisfactory because it must result in a compromise. The presence of an intermediary would prevent attainment, without any impediment, of the purpose of the εἶς θεός in giving the law.” See also A. Oepke, TDNT 4:598-624, esp. 618-19.

[1:12]  ¹⁴ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ¹⁵ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ¹⁶ 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.

[4:18]  ¹⁷ tn Or “commendable.”

[4:18]  ¹⁸ tn Or “to be zealous.”

[4:18]  ¹⁹ tn Grk “But it is always good to be zealous in good.”

[6:4]  ²⁰ tn Or “determine the genuineness of.”

[6:4]  ²¹ tn Grk “he will have a reason for boasting.”

[6:4]  ²² tn Or “and not in regard to.” The idea of comparison is implied in the context.

[4:7]  ²³ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

[4:7]  ²⁴ tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739^c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א² C³ D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì⁴⁶ א* A B C* 33 1739*^vid lat bo Cl).

[4:17]  ²⁵ tn Or “They are zealous for you.”

[4:17]  ²⁶ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ²⁷ tn Or “so that you would be zealous.”

[1:10]  ²⁸ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ²⁹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ³⁰ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ³¹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ³² 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.”

[2:20]  ³³ 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]  ³⁴ 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]  ³⁵ tn Grk “flesh.”

[2:20]  ³⁶ 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 mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.

[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.

[2:16]  ³⁷ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ³⁸ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ³⁹ sn The law is a reference to the law of Moses.

[2:16]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁴³ tn Or “no human being”; Grk “flesh.”

[3:16]  ⁴⁴ tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ⁴⁵ tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.

[3:16]  ⁴⁶ tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.

[3:16]  ⁴⁷ tn See the note on “descendant” earlier in this verse.

[3:16]  sn A quotation from Gen 12:7; 13:15; 17:7; 24:7.

[3:18]  ⁴⁸ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[2:14]  ⁴⁹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ⁵⁰ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[1:20]  ⁵¹ tn Grk “behold.”

[1:20]  ⁵² tn Grk “What things I am writing to you, behold, before God [that] I am not lying.”

[2:17]  ⁵³ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[2:6]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[5:23]  ⁵⁹ 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.

[1:7]  ⁶⁰ tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  ⁶¹ tn Grk “except.”

[1:7]  ⁶² tn Or “trying.”

[2:12]  ⁶³ tn The conjunction γάρ has not been translated here.

[2:12]  ⁶⁴ 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]  ⁶⁵ tn Or “and held himself aloof.”

[2:12]  ⁶⁶ 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.

[1:16]  ⁶⁷ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁶⁸ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁶⁹ 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]  ⁷⁰ tn Grk “from flesh and blood.”

[3:28]  ⁷¹ tn See the note on the word “slave” in 1:10.

[3:28]  ⁷² tn Grk “male and female.”

[6:15]  ⁷³ 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]  ⁷⁴ tn Grk “is.”

[6:15]  ⁷⁵ 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).

[2:7]  ⁷⁶ 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]  ⁷⁷ tn Grk “to the uncircumcision,” that is, to the Gentiles.

[2:7]  ⁷⁸ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[3:8]  ⁷⁹ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ⁸⁰ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ⁸¹ sn A quotation from Gen 12:3; 18:18.

[2:2]  ⁸² tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ⁸³ 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]  ⁸⁴ tn Or “set before them.”

[2:2]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:8]  ⁸⁸ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ⁸⁹ tn Or “his ministry as an apostle.”

[2:8]  ⁹⁰ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ⁹¹ tn Grk “also empowered me to the Gentiles.”

[2:21]  ⁹² tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ⁹³ tn Or “justification.”

[2:21]  ⁹⁴ tn Or “without cause,” “for no purpose.”

[3:14]  ⁹⁵ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[2:9]  ⁹⁶ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ⁹⁷ 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]  ⁹⁸ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ⁹⁹ 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]  ¹⁰⁰ tn Grk “me and Barnabas.”

[2:9]  ¹⁰¹ 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]  ¹⁰² tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:3]  ¹⁰³ tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).

[5:15]  ¹⁰⁴ 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…”).

[5:15]  ¹⁰⁵ tn Or “destroyed.”

[3:1]  ¹⁰⁶ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ¹⁰⁷ 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]  ¹⁰⁸ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[4:22]  ¹⁰⁹ 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.

[5:11]  ¹¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ¹¹¹ 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]  ¹¹² sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ¹¹³ tn Or “nullified.”

[5:13]  ¹¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ¹¹⁵ 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]  ¹¹⁶ 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).