Galatia 2:8

2:8 (for he who empowered ¹  Peter for his apostleship ²  to the circumcised ³  also empowered me for my apostleship to the Gentiles) ⁴ 

Galatia 2:10

2:10 They requested ⁵  only that we remember the poor, the very thing I also was eager to do.

Galatia 3:12

3:12 But the law is not based on faith, ⁶  but the one who does the works of the law ⁷  will live by them. ⁸ 

Galatia 5:21

5:21 envying, ⁹  murder, ¹⁰  drunkenness, carousing, ¹¹  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 3:10

3:10 For all who ¹²  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.” ¹³ 

Galatia 5:3

5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey ¹⁴  the whole law.

Galatia 6:2

6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Galatia 3:5

3:5 Does God then give ¹⁵  you the Spirit and work miracles among you by your doing the works of the law ¹⁶  or by your believing what you heard? ¹⁷ 

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 ¹⁸  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 ¹⁹  the Gentiles to live like Jews?”

Galatia 5:16

5:16 But I say, live ²⁰  by the Spirit and you will not carry out the desires of the flesh. ²¹ 

Galatia 1:14

1:14 I ²²  was advancing in Judaism beyond many of my contemporaries in my nation, ²³  and was ²⁴  extremely zealous for the traditions of my ancestors. ²⁵ 

Galatia 3:17

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, ²⁶  so as to invalidate the promise.

Galatia 6:9

6:9 So we must not grow weary ²⁷  in doing good, for in due time we will reap, if we do not give up. ²⁸ 

Galatia 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ²⁹  that are opposed to the flesh, for these are in opposition to ³⁰  each other, so that you cannot do what you want.

Galatia 4:10

4:10 You are observing religious ³¹  days and months and seasons and years.

Galatia 5:19

5:19 Now the works of the flesh ³²  are obvious: ³³  sexual immorality, impurity, depravity,

Galatia 2:13

2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ³⁴  by their hypocrisy.

Galatia 2:16

2:16 yet we know ³⁵  that no one ³⁶  is justified by the works of the law ³⁷  but by the faithfulness of Jesus Christ. ³⁸  And ³⁹  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁴⁰  and not by the works of the law, because by the works of the law no one ⁴¹  will be justified.

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 ⁴²  or by believing what you heard? ⁴³ 

Galatia 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ⁴⁴  only do not use your freedom as an opportunity to indulge your flesh, ⁴⁵  but through love serve one another. ⁴⁶ 

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ⁴⁷  if a person ⁴⁸  is discovered in some sin, ⁴⁹  you who are spiritual ⁵⁰  restore such a person in a spirit of gentleness. ⁵¹  Pay close attention ⁵²  to yourselves, so that you are not tempted too.

Galatia 2:11

Paul Rebukes Peter

2:11 But when Cephas ⁵³  came to Antioch, ⁵⁴  I opposed him to his face, because he had clearly done wrong. ⁵⁵ 

Galatia 3:19

3:19 Why then was the law given? ⁵⁶  It was added ⁵⁷  because of transgressions, ⁵⁸  until the arrival of the descendant ⁵⁹  to whom the promise had been made. It was administered ⁶⁰  through angels by an intermediary. ⁶¹ 

Galatia 1:13

1:13 For you have heard of my former way of life ⁶²  in Judaism, how I was savagely persecuting the church of God and trying to destroy it.

Galatia 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ⁶³  so that we could receive the promise of the Spirit by faith.

Galatia 6:4

6:4 Let each one examine ⁶⁴  his own work. Then he can take pride ⁶⁵  in himself and not compare himself with ⁶⁶  someone else.

Galatia 3:9

3:9 So then those who believe ⁶⁷  are blessed along with Abraham the believer.

Galatia 5:8

5:8 This persuasion ⁶⁸  does not come from the one who calls you!

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. ⁶⁹ 

Galatia 4:17-18

4:17 They court you eagerly, ⁷⁰  but for no good purpose; ⁷¹  they want to exclude you, so that you would seek them eagerly. ⁷²  4:18 However, it is good ⁷³  to be sought eagerly ⁷⁴  for a good purpose ⁷⁵  at all times, and not only when I am present with you.

Galatia 4:20

4:20 I wish I could be with you now and change my tone of voice, ⁷⁶  because I am perplexed about you.

Galatia 6:10

6:10 So then, ⁷⁷  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ⁷⁸ 

Galatia 6:12

6:12 Those who want to make a good showing in external matters ⁷⁹  are trying to force you to be circumcised. They do so ⁸⁰  only to avoid being persecuted ⁸¹  for the cross of Christ.

Galatia 6:16

6:16 And all who will behave ⁸²  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ⁸³ 

Galatia 2:5

2:5 But ⁸⁴  we did not surrender to them ⁸⁵  even for a moment, ⁸⁶  in order that the truth of the gospel would remain with you. ⁸⁷ 

Galatia 3:20

3:20 Now an intermediary is not for one party alone, but God is one. ⁸⁸ 

Galatia 4:5

4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ⁸⁹ 

Galatia 4:28

4:28 But you, ⁹⁰  brothers and sisters, ⁹¹  are children of the promise like Isaac.

Galatia 5:24-25

5:24 Now those who belong to Christ ⁹²  have crucified the flesh ⁹³  with its passions ⁹⁴  and desires. 5:25 If we live by the Spirit, let us also behave in accordance with ⁹⁵  the Spirit.

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 2:17

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 ⁹⁶  sin? Absolutely not!

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ⁹⁷  is no different from a slave, though he is the owner ⁹⁸  of everything.

Galatia 4:12

4:12 I beg you, brothers and sisters, ⁹⁹  become like me, because I have become like you. You have done me no wrong!

Galatia 4:14-15

4:14 and though my physical condition put you to the test, you did not despise or reject me. ¹⁰⁰  Instead, you welcomed me as though I were an angel of God, ¹⁰¹  as though I were Christ Jesus himself! ¹⁰²  4:15 Where then is your sense of happiness ¹⁰³  now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me!

Galatia 6:13

6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. ¹⁰⁴ 

Galatia 3:13

3:13 Christ redeemed us from the curse of the law by becoming ¹⁰⁵  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ¹⁰⁶ 

[2:8]  ¹ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

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

[2:8]  ³ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ⁴ tn Grk “also empowered me to the Gentiles.”

[2:10]  ⁵ tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.

[3:12]  ⁶ tn Grk “is not from faith.”

[3:12]  ⁷ 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]  ⁸ 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.

[5:21]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “revelings,” “orgies” (L&N 88.287).

[3:10]  ¹² tn Grk “For as many as.”

[3:10]  ¹³ 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.

[5:3]  ¹⁴ tn Or “keep”; or “carry out”; Grk “do.”

[3:5]  ¹⁵ tn Or “provide.”

[3:5]  ¹⁶ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ¹⁷ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[2:14]  ¹⁸ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ¹⁹ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[5:16]  ²⁰ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ²¹ 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.

[1:14]  ²² 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]  ²³ tn Or “among my race.”

[1:14]  ²⁴ 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]  ²⁵ 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.

[3:17]  ²⁶ 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.

[6:9]  ²⁷ tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ²⁸ tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).

[5:17]  ²⁹ 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]  ³⁰ tn Or “are hostile toward” (L&N 39.1).

[4:10]  ³¹ 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.

[5:19]  ³² tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ³³ tn Or “clear,” “evident.”

[2:13]  ³⁴ tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).

[2:16]  ³⁵ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ³⁶ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ³⁷ sn The law is a reference to the law of Moses.

[2:16]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁴¹ tn Or “no human being”; Grk “flesh.”

[3:2]  ⁴² tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ⁴³ tn Grk “by [the] hearing of faith.”

[5:13]  ⁴⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ⁴⁵ 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]  ⁴⁶ 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).

[6:1]  ⁴⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ⁴⁸ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ⁴⁹ tn Or “some transgression” (L&N 88.297).

[6:1]  ⁵⁰ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ⁵¹ tn Or “with a gentle spirit” or “gently.”

[6:1]  ⁵² tn Grk “taking careful notice.”

[2:11]  ⁵³ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ⁵⁴ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ⁵⁵ tn Grk “because he stood condemned.”

[3:19]  ⁵⁶ tn Grk “Why then the law?”

[3:19]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ⁶⁰ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ⁶¹ 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.

[1:13]  ⁶² tn Or “lifestyle,” “behavior.”

[3:14]  ⁶³ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[6:4]  ⁶⁴ tn Or “determine the genuineness of.”

[6:4]  ⁶⁵ tn Grk “he will have a reason for boasting.”

[6:4]  ⁶⁶ tn Or “and not in regard to.” The idea of comparison is implied in the context.

[3:9]  ⁶⁷ tn Grk “those who are by faith,” with the Greek expression “by faith” (ἐκ πίστεως, ek pistew") the same as the expression in v. 8.

[5:8]  ⁶⁸ 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.

[3:11]  ⁶⁹ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[4:17]  ⁷⁰ tn Or “They are zealous for you.”

[4:17]  ⁷¹ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ⁷² tn Or “so that you would be zealous.”

[4:18]  ⁷³ tn Or “commendable.”

[4:18]  ⁷⁴ tn Or “to be zealous.”

[4:18]  ⁷⁵ tn Grk “But it is always good to be zealous in good.”

[4:20]  ⁷⁶ tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

[6:10]  ⁷⁷ 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]  ⁷⁸ tn Grk “to those who are members of the family of [the] faith.”

[6:12]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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.

[6:16]  ⁸² tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ⁸³ 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.”

[2:5]  ⁸⁴ tn Grk “slaves, nor did we…” Because of the length and complexity of the Greek sentence, οὐδέ (oude) was translated as “But…even” and a new sentence started in the translation at the beginning of v. 5.

[2:5]  ⁸⁵ tn Or “we did not cave in to their demands.”

[2:5]  ⁸⁶ tn Grk “even for an hour” (an idiom for a very short period of time).

[2:5]  ⁸⁷ sn In order that the truth of the gospel would remain with you. Paul evidently viewed the demands of the so-called “false brothers” as a departure from the truth contained in the gospel he preached. This was a very serious charge (see Gal 1:8).

[3:20]  ⁸⁸ 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.

[4:5]  ⁸⁹ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[4:28]  ⁹⁰ tc Most mss (א A C D² Ψ 062 Ï lat sy bo) read “we” here, while “you” is found in Ì⁴⁶ B D* F G 0261^vid 0278 33 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.

[4:28]  ⁹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:24]  ⁹² 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]  ⁹³ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ⁹⁴ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[5:25]  ⁹⁵ tn Or “let us also follow,” “let us also walk by.”

[2:17]  ⁹⁶ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[4:1]  ⁹⁷ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ⁹⁸ tn Grk “master” or “lord” (κύριος, kurios).

[4:12]  ⁹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:14]  ¹⁰⁰ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ¹⁰¹ 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]  ¹⁰² 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.

[4:15]  ¹⁰³ tn Or “blessedness.”

[6:13]  ¹⁰⁴ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[3:13]  ¹⁰⁵ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ¹⁰⁶ 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.