Galatia 2:19

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

Galatia 1:15

1:15 But when the one ¹  who set me apart from birth ²  and called me by his grace was pleased

Galatia 5:24

5:24 Now those who belong to Christ ³  have crucified the flesh ⁴  with its passions ⁵  and desires.

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! ⁶ 

Galatia 3:4

3:4 Have you suffered so many things for nothing? – if indeed it was for nothing.

Galatia 4:16

4:16 So then, have I become your enemy by telling you the truth? ⁷ 

Galatia 5:8

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

Galatia 3:1

Justification by Law or by Faith?

3:1 You ⁹  foolish Galatians! Who has cast a spell ¹⁰  on you? Before your eyes Jesus Christ was vividly portrayed ¹¹  as crucified!

Galatia 3:27

3:27 For all of you who ¹²  were baptized into Christ have clothed yourselves with Christ.

Galatia 2:18

2:18 But if I build up again those things I once destroyed, ¹³  I demonstrate that I am one who breaks God’s law. ¹⁴ 

Galatia 3:15

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ¹⁵  I offer an example from everyday life: ¹⁶  When a covenant ¹⁷  has been ratified, ¹⁸  even though it is only a human contract, no one can set it aside or add anything to it.

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 2:8

2:8 (for he who empowered ¹⁹  Peter for his apostleship ²⁰  to the circumcised ²¹  also empowered me for my apostleship to the Gentiles) ²² 

Galatia 3:26

3:26 For in Christ Jesus you are all sons of God through faith. ²³ 

Galatia 4:2

4:2 But he is under guardians ²⁴  and managers until the date set by his ²⁵  father.

Galatia 1:13

1:13 For you have heard of my former way of life ²⁶  in Judaism, how I was savagely persecuting the church of God and trying to destroy it.

Galatia 1:11

Paul’s Vindication of His Apostleship

1:11 Now ²⁷  I want you to know, brothers and sisters, ²⁸  that the gospel I preached is not of human origin. ²⁹ 

Galatia 5:7

5:7 You were running well; who prevented you from obeying ³⁰  the truth?

Galatia 4:23

4:23 But one, the son by the slave woman, was born by natural descent, ³¹  while the other, the son by the free woman, was born through the promise.

Galatia 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ³²  who called you by the grace of Christ ³³  and are following ³⁴  a different ³⁵  gospel –

Galatia 1:8

1:8 But even if we (or an angel from heaven) should preach ³⁶  a gospel contrary to the one we preached to you, ³⁷  let him be condemned to hell! ³⁸ 

Galatia 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ³⁹  the world has been crucified to me, and I to the world.

Galatia 2:7

2:7 On the contrary, when they saw ⁴⁰  that I was entrusted with the gospel to the uncircumcised ⁴¹  just as Peter was to the circumcised ⁴² 

Galatia 2:9

2:9 and when James, Cephas, ⁴³  and John, who had a reputation as ⁴⁴  pillars, ⁴⁵  recognized ⁴⁶  the grace that had been given to me, they gave to Barnabas and me ⁴⁷  the right hand of fellowship, agreeing ⁴⁸  that we would go to the Gentiles and they to the circumcised. ⁴⁹ 

Galatia 3:13

3:13 Christ redeemed us from the curse of the law by becoming ⁵⁰  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁵¹ 

Galatia 3:17-18

3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, ⁵²  so as to invalidate the promise. 3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ⁵³  it to Abraham through the promise.

Galatia 2:10

2:10 They requested ⁵⁴  only that we remember the poor, the very thing I also was eager to do.

Galatia 5:1

Freedom of the Believer

5:1 For freedom ⁵⁵  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ⁵⁶  of slavery.

Galatia 5:4

5:4 You who are trying to be declared righteous ⁵⁷  by the law have been alienated ⁵⁸  from Christ; you have fallen away from grace!

Galatia 1:1

Salutation

1:1 From Paul, ⁵⁹  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatia 3:5

3:5 Does God then give ⁶⁰  you the Spirit and work miracles among you by your doing the works of the law ⁶¹  or by your believing what you heard? ⁶² 

Galatia 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ⁶³  “Abba! ⁶⁴  Father!”

Galatia 4:12

4:12 I beg you, brothers and sisters, ⁶⁵  become like me, because I have become like you. You have done me no wrong!

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, ⁶⁶  saying, “All the nations ⁶⁷  will be blessed in you.” ⁶⁸ 

Galatia 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ⁶⁹  only do not use your freedom as an opportunity to indulge your flesh, ⁷⁰  but through love serve one another. ⁷¹ 

Galatia 4:4

4:4 But when the appropriate time ⁷²  had come, God sent out his Son, born of a woman, born under the law,

Galatia 2:2

2:2 I went there ⁷³  because of ⁷⁴  a revelation and presented ⁷⁵  to them the gospel that I preach among the Gentiles. But I did so ⁷⁶  only in a private meeting with the influential people, ⁷⁷  to make sure that I was not running – or had not run ⁷⁸  – in vain.

Galatia 2:20

2:20 I have been crucified with Christ, ⁷⁹  and it is no longer I who live, but Christ lives in me. So ⁸⁰  the life I now live in the body, ⁸¹  I live because of the faithfulness of the Son of God, ⁸²  who loved me and gave himself for me.

Galatia 3:16

3:16 Now the promises were spoken to Abraham and to his descendant. ⁸³  Scripture ⁸⁴  does not say, “and to the descendants,” ⁸⁵  referring to many, but “and to your descendant,” ⁸⁶  referring to one, who is Christ.

Galatia 3:19

3:19 Why then was the law given? ⁸⁷  It was added ⁸⁸  because of transgressions, ⁸⁹  until the arrival of the descendant ⁹⁰  to whom the promise had been made. It was administered ⁹¹  through angels by an intermediary. ⁹² 

Galatia 5:21

5:21 envying, ⁹³  murder, ⁹⁴  drunkenness, carousing, ⁹⁵  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 2:16

2:16 yet we know ⁹⁶  that no one ⁹⁷  is justified by the works of the law ⁹⁸  but by the faithfulness of Jesus Christ. ⁹⁹  And ¹⁰⁰  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ¹⁰¹  and not by the works of the law, because by the works of the law no one ¹⁰²  will be justified.

Galatia 4:29

4:29 But just as at that time the one born by natural descent ¹⁰³  persecuted the one born according to the Spirit, ¹⁰⁴  so it is now.

Galatia 2:21

2:21 I do not set aside ¹⁰⁵  God’s grace, because if righteousness ¹⁰⁶  could come through the law, then Christ died for nothing! ¹⁰⁷ 

Galatia 4:21

An Appeal from Allegory

4:21 Tell me, you who want to be under the law, do you not understand the law? ¹⁰⁸ 

Galatia 1:23

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ¹⁰⁹  of the faith he once tried to destroy.”

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 6:3

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

Galatia 3:2

3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law ¹¹⁴  or by believing what you heard? ¹¹⁵ 

Galatia 5:19

5:19 Now the works of the flesh ¹¹⁶  are obvious: ¹¹⁷  sexual immorality, impurity, depravity,

Galatia 3:25

3:25 But now that faith has come, we are no longer under a guardian. ¹¹⁸ 

Galatia 1:21

1:21 Afterward I went to the regions of Syria and Cilicia.

Galatia 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ¹¹⁹  so that we could receive the promise of the Spirit by faith.

Galatia 1:7

1:7 not that there really is another gospel, ¹²⁰  but ¹²¹  there are some who are disturbing you and wanting ¹²²  to distort the gospel of Christ.

Galatia 1:18

1:18 Then after three years I went up to Jerusalem ¹²³  to visit Cephas ¹²⁴  and get information from him, ¹²⁵  and I stayed with him fifteen days.

Galatia 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ¹²⁶  again with Barnabas, taking Titus along too.

Galatia 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ¹²⁷  heirs according to the promise.

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. ¹²⁸ 

Galatia 1:12

1:12 For I did not receive it or learn it from any human source; ¹²⁹  instead I received it ¹³⁰  by a revelation of Jesus Christ. ¹³¹ 

Galatia 1:17

1:17 nor did I go up to Jerusalem ¹³²  to see those who were apostles before me, but right away I departed to Arabia, ¹³³  and then returned to Damascus.

Galatia 4:7

4:7 So you are no longer a slave but a son, and if you are ¹³⁴  a son, then you are also an heir through God. ¹³⁵ 

Galatia 6:4

6:4 Let each one examine ¹³⁶  his own work. Then he can take pride ¹³⁷  in himself and not compare himself with ¹³⁸  someone else.

Galatia 2:12

2:12 Until ¹³⁹  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ¹⁴⁰  and separated himself ¹⁴¹  because he was afraid of those who were pro-circumcision. ¹⁴² 

Galatia 4:10-11

4:10 You are observing religious ¹⁴³  days and months and seasons and years. 4:11 I fear for you that my work for you may have been in vain.

Galatia 5:12

5:12 I wish those agitators ¹⁴⁴  would go so far as to ¹⁴⁵  castrate themselves! ¹⁴⁶ 

Galatia 3:24

3:24 Thus the law had become our guardian ¹⁴⁷  until Christ, so that we could be declared righteous ¹⁴⁸  by faith.

Galatia 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ¹⁴⁹  Instead, you welcomed me as though I were an angel of God, ¹⁵⁰  as though I were Christ Jesus himself! ¹⁵¹ 

Galatia 4:20

4:20 I wish I could be with you now and change my tone of voice, ¹⁵²  because I am perplexed about you.

Galatia 4:22

4:22 For it is written that Abraham had two sons, one by the ¹⁵³  slave woman and the other by the free woman.

Galatia 2:11

Paul Rebukes Peter

2:11 But when Cephas ¹⁵⁴  came to Antioch, ¹⁵⁵  I opposed him to his face, because he had clearly done wrong. ¹⁵⁶ 

Galatia 4:13

Personal Appeal of Paul

4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you,

Galatia 5:14

5:14 For the whole law can be summed up in a single commandment, ¹⁵⁷  namely, “You must love your neighbor as yourself.” ¹⁵⁸ 

Galatia 6:7

6:7 Do not be deceived. God will not be made a fool. ¹⁵⁹  For a person ¹⁶⁰  will reap what he sows,

Galatia 6:15

6:15 For ¹⁶¹  neither circumcision nor uncircumcision counts for ¹⁶²  anything; the only thing that matters is a new creation! ¹⁶³ 

Galatia 2:4

2:4 Now this matter arose ¹⁶⁴  because of the false brothers with false pretenses ¹⁶⁵  who slipped in unnoticed to spy on ¹⁶⁶  our freedom that we have in Christ Jesus, to make us slaves. ¹⁶⁷ 

Galatia 4:27

4:27 For it is written:

“Rejoice, O barren woman who does not bear children; ¹⁶⁸ 

break forth and shout, you who have no birth pains,

because the children of the desolate woman are more numerous

than those of the woman who has a husband.” ¹⁶⁹ 

Galatia 1:14

1:14 I ¹⁷⁰  was advancing in Judaism beyond many of my contemporaries in my nation, ¹⁷¹  and was ¹⁷²  extremely zealous for the traditions of my ancestors. ¹⁷³ 

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 ¹⁷⁴  sin? Absolutely not!

Galatia 3:3

3:3 Are you so foolish? Although you began ¹⁷⁵  with ¹⁷⁶  the Spirit, are you now trying to finish ¹⁷⁷  by human effort? ¹⁷⁸ 

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. ¹⁷⁹ 

Galatia 3:22-23

3:22 But the scripture imprisoned ¹⁸⁰  everything and everyone ¹⁸¹  under sin so that the promise could be given – because of the faithfulness ¹⁸²  of Jesus Christ – to those who believe.

Sons of God Are Heirs of Promise

3:23 Now before faith ¹⁸³  came we were held in custody under the law, being kept as prisoners ¹⁸⁴  until the coming faith would be revealed.

Galatia 3:28

3:28 There is neither Jew nor Greek, there is neither slave ¹⁸⁵  nor free, there is neither male nor female ¹⁸⁶  – for all of you are one in Christ Jesus.

Galatia 4:15

4:15 Where then is your sense of happiness ¹⁸⁷  now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me!

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. ¹⁸⁸ 

Galatia 5:10

5:10 I am confident ¹⁸⁹  in the Lord that you will accept no other view. ¹⁹⁰  But the one who is confusing ¹⁹¹  you will pay the penalty, ¹⁹²  whoever he may be.

Galatia 2:6

2:6 But from those who were influential ¹⁹³  (whatever they were makes no difference to me; God shows no favoritism between people ¹⁹⁴ ) – those influential leaders ¹⁹⁵  added ¹⁹⁶  nothing to my message. ¹⁹⁷ 

Galatia 4:9

4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless ¹⁹⁸  basic forces? ¹⁹⁹  Do you want to be enslaved to them all over again? ²⁰⁰ 

[1:15]  ¹ tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì⁴⁶ B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[1:15]  ² tn Grk “from my mother’s womb.”

[5:24]  ³ 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]  ⁴ tn See the note on the word “flesh” in Gal 5:13.

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

[1:9]  ⁶ tn See the note on this phrase in the previous verse.

[4:16]  ⁷ 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).

[5:8]  ⁸ 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.

[3:1]  ⁹ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ¹⁰ 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]  ¹¹ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[3:27]  ¹² tn Grk “For as many of you as.”

[2:18]  ¹³ tn Or “once tore down.”

[2:18]  ¹⁴ tn Traditionally, “that I am a transgressor.”

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

[3:15]  ¹⁶ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ¹⁷ 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]  ¹⁸ tn Or “has been put into effect.”

[2:8]  ¹⁹ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ²⁰ tn Or “his ministry as an apostle.”

[2:8]  ²¹ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ²² tn Grk “also empowered me to the Gentiles.”

[3:26]  ²³ tn Or “For you are all sons of God through faith in Christ Jesus.”

[4:2]  ²⁴ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ²⁵ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[1:13]  ²⁶ tn Or “lifestyle,” “behavior.”

[1:11]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Grk “is not according to man.”

[5:7]  ³⁰ tn Or “following.” BDAG 792 s.v. πείθω 3.b states, “obey, follow w. dat. of the pers. or thing…Gal 3:1 v.l.; 5:7.”

[4:23]  ³¹ 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.”

[1:6]  ³² 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]  ³³ 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]  ³⁴ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ³⁵ tn Grk “another.”

[1:8]  ³⁶ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ³⁷ tn Or “other than the one we preached to you.”

[1:8]  ³⁸ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[6:14]  ³⁹ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[2:7]  ⁴⁰ 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]  ⁴¹ tn Grk “to the uncircumcision,” that is, to the Gentiles.

[2:7]  ⁴² tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:9]  ⁴³ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ⁴⁴ 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]  ⁴⁵ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ⁴⁶ 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]  ⁴⁷ tn Grk “me and Barnabas.”

[2:9]  ⁴⁸ 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]  ⁴⁹ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[3:13]  ⁵⁰ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁵¹ 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.

[3:17]  ⁵² tc Most mss (D F G I 0176 0278 Ï it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in Ì⁴⁶ א A B C P Ψ 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [ei" Criston] rather than ἐν Χριστῷ [en Cristw]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.

[3:18]  ⁵³ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[2:10]  ⁵⁴ tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.

[5:1]  ⁵⁵ 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]  ⁵⁶ sn Here the yoke figuratively represents the burdensome nature of slavery.

[5:4]  ⁵⁷ tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).

[5:4]  ⁵⁸ tn Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ. ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4.”

[1:1]  ⁵⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:5]  ⁶⁰ tn Or “provide.”

[3:5]  ⁶¹ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ⁶² tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[4:6]  ⁶³ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ⁶⁴ tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).

[4:12]  ⁶⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:8]  ⁶⁶ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ⁶⁷ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ⁶⁸ sn A quotation from Gen 12:3; 18:18.

[5:13]  ⁶⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ⁷⁰ 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]  ⁷¹ 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).

[4:4]  ⁷² tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).

[2:2]  ⁷³ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ⁷⁴ 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]  ⁷⁵ tn Or “set before them.”

[2:2]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:20]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tn Grk “flesh.”

[2:20]  ⁸² 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.

[3:16]  ⁸³ tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ 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.

[3:19]  ⁸⁷ tn Grk “Why then the law?”

[3:19]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ⁹¹ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ⁹² 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.

[5:21]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ tn Or “revelings,” “orgies” (L&N 88.287).

[2:16]  ⁹⁶ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁹⁷ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁹⁸ sn The law is a reference to the law of Moses.

[2:16]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ¹⁰² tn Or “no human being”; Grk “flesh.”

[4:29]  ¹⁰³ tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.

[4:29]  ¹⁰⁴ tn Or “the one born by the Spirit’s [power].”

[2:21]  ¹⁰⁵ tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ¹⁰⁶ tn Or “justification.”

[2:21]  ¹⁰⁷ tn Or “without cause,” “for no purpose.”

[4:21]  ¹⁰⁸ tn Or “will you not hear what the law says?” The Greek verb ἀκούω (akouw) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.

[1:23]  ¹⁰⁹ tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[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.”

[3:2]  ¹¹⁴ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ¹¹⁵ tn Grk “by [the] hearing of faith.”

[5:19]  ¹¹⁶ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ¹¹⁷ tn Or “clear,” “evident.”

[3:25]  ¹¹⁸ 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.

[3:14]  ¹¹⁹ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[1:7]  ¹²⁰ 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]  ¹²¹ tn Grk “except.”

[1:7]  ¹²² tn Or “trying.”

[1:18]  ¹²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:18]  ¹²⁴ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[1:18]  ¹²⁵ tn Although often translated “to get acquainted with Cephas,” this could give the impression of merely a social call. L&N 34.52 has “to visit, with the purpose of obtaining information” for the meaning of ἱστορέω (Jistorew), particularly in this verse.

[2:1]  ¹²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:29]  ¹²⁷ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[4:8]  ¹²⁸ 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.”

[1:12]  ¹²⁹ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ¹³⁰ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ¹³¹ 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.

[1:17]  ¹³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:17]  ¹³³ sn As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, “The Apostle Paul in Arabia,” Biblical World 41 (1913): 255-59.

[4:7]  ¹³⁴ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

[4:7]  ¹³⁵ 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).

[6:4]  ¹³⁶ tn Or “determine the genuineness of.”

[6:4]  ¹³⁷ tn Grk “he will have a reason for boasting.”

[6:4]  ¹³⁸ tn Or “and not in regard to.” The idea of comparison is implied in the context.

[2:12]  ¹³⁹ tn The conjunction γάρ has not been translated here.

[2:12]  ¹⁴⁰ 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]  ¹⁴¹ tn Or “and held himself aloof.”

[2:12]  ¹⁴² 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.

[4:10]  ¹⁴³ tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.

[5:12]  ¹⁴⁴ tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.

[5:12]  ¹⁴⁵ tn Grk “would even.”

[5:12]  ¹⁴⁶ tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.

[3:24]  ¹⁴⁷ tn Or “disciplinarian,” “custodian,” or “guide.” According to BDAG 748 s.v. παιδαγωγός, “the man, usu. a slave…whose duty it was to conduct a boy or youth…to and from school and to superintend his conduct gener.; he was not a ‘teacher’ (despite the present mng. of the derivative ‘pedagogue’…When the young man became of age, the π. was no longer needed.” L&N 36.5 gives “guardian, leader, guide” here.

[3:24]  ¹⁴⁸ tn Or “be justified.”

[4:14]  ¹⁴⁹ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ¹⁵⁰ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[4:14]  ¹⁵¹ tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.

[4:20]  ¹⁵² tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

[4:22]  ¹⁵³ 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.

[2:11]  ¹⁵⁴ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ¹⁵⁵ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ¹⁵⁶ tn Grk “because he stood condemned.”

[5:14]  ¹⁵⁷ tn Or “can be fulfilled in one commandment.”

[5:14]  ¹⁵⁸ sn A quotation from Lev 19:18.

[6:7]  ¹⁵⁹ 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]  ¹⁶⁰ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:15]  ¹⁶¹ 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]  ¹⁶² tn Grk “is.”

[6:15]  ¹⁶³ 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).

[2:4]  ¹⁶⁴ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ¹⁶⁵ tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ¹⁶⁶ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ¹⁶⁷ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.

[4:27]  ¹⁶⁸ tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.

[4:27]  ¹⁶⁹ tn Grk “because more are the children of the barren one than of the one having a husband.”

[4:27]  sn A quotation from Isa 54:1.

[1:14]  ¹⁷⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:14]  ¹⁷¹ tn Or “among my race.”

[1:14]  ¹⁷² tn Grk “was advancing beyond…nation, being.” The participle ὑπάρχων (Juparcwn) was translated as a finite verb due to requirements of contemporary English style.

[1:14]  ¹⁷³ sn The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.

[2:17]  ¹⁷⁴ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[3:3]  ¹⁷⁵ tn Grk “Having begun”; the participle ἐναρξάμενοι (enarxamenoi) has been translated concessively.

[3:3]  ¹⁷⁶ tn Or “by the Spirit.”

[3:3]  ¹⁷⁷ 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]  ¹⁷⁸ tn Grk “in/by [the] flesh.”

[3:11]  ¹⁷⁹ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:22]  ¹⁸⁰ tn Or “locked up.”

[3:22]  ¹⁸¹ 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]  ¹⁸² 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.

[3:23]  ¹⁸³ tn Or “the faithfulness [of Christ] came.”

[3:23]  ¹⁸⁴ 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.”

[3:28]  ¹⁸⁵ tn See the note on the word “slave” in 1:10.

[3:28]  ¹⁸⁶ tn Grk “male and female.”

[4:15]  ¹⁸⁷ tn Or “blessedness.”

[5:6]  ¹⁸⁸ tn Grk “but faith working through love.”

[5:10]  ¹⁸⁹ tn The verb translated “I am confident” (πέποιθα, pepoiqa) comes from the same root in Greek as the words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8.

[5:10]  ¹⁹⁰ tn Grk “that you will think nothing otherwise.”

[5:10]  ¹⁹¹ tn Or “is stirring you up”; Grk “is troubling you.” In context Paul is referring to the confusion and turmoil caused by those who insist that Gentile converts to Christianity must observe the Mosaic law.

[5:10]  ¹⁹² tn Or “will suffer condemnation” (L&N 90.80); Grk “will bear his judgment.” The translation “must pay the penalty” is given as an explanatory gloss on the phrase by BDAG 171 s.v. βαστάζω 2.b.β.

[2:6]  ¹⁹³ 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]  ¹⁹⁴ 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]  ¹⁹⁵ 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]  ¹⁹⁶ 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]  ¹⁹⁷ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[4:9]  ¹⁹⁸ tn Or “useless.” See L&N 65.16.

[4:9]  ¹⁹⁹ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ²⁰⁰ tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.