Galatia 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ¹  so that we could receive the promise of the Spirit by faith.

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! ² 

Galatia 1:12

1:12 For I did not receive it or learn it from any human source; ³  instead I received it ⁴  by a revelation of Jesus Christ. ⁵ 

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 ⁶  or by believing what you heard? ⁷ 

Galatia 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ⁸  Instead, you welcomed me as though I were an angel of God, ⁹  as though I were Christ Jesus himself! ¹⁰ 

Galatia 3:19

3:19 Why then was the law given? ¹¹  It was added ¹²  because of transgressions, ¹³  until the arrival of the descendant ¹⁴  to whom the promise had been made. It was administered ¹⁵  through angels by an intermediary. ¹⁶ 

Galatia 5:25

5:25 If we live by the Spirit, let us also behave in accordance with ¹⁷  the Spirit.

Galatia 4:31

4:31 Therefore, brothers and sisters, ¹⁸  we are not children of the slave woman but of the free woman.

Galatia 4:5

4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ¹⁹ 

Galatia 6:5

6:5 For each one will carry ²⁰  his own load.

Galatia 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ²¹  heirs according to the promise.

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 ²²  it to Abraham through the promise.

Galatia 2:16

2:16 yet we know ²³  that no one ²⁴  is justified by the works of the law ²⁵  but by the faithfulness of Jesus Christ. ²⁶  And ²⁷  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ²⁸  and not by the works of the law, because by the works of the law no one ²⁹  will be justified.

Galatia 3:27

3:27 For all of you who ³⁰  were baptized into Christ have clothed yourselves with Christ.

Galatia 2:19

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

Galatia 2:9

2:9 and when James, Cephas, ³¹  and John, who had a reputation as ³²  pillars, ³³  recognized ³⁴  the grace that had been given to me, they gave to Barnabas and me ³⁵  the right hand of fellowship, agreeing ³⁶  that we would go to the Gentiles and they to the circumcised. ³⁷ 

Galatia 3:6

3:6 Just as Abraham believed God, and it was credited to him as righteousness, ³⁸ 

Galatia 6:6

6:6 Now the one who receives instruction in the word must share all good things with the one who teaches ³⁹  it.

Galatia 4:30

4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” ⁴⁰  of the free woman.

Galatia 2:3

2:3 Yet ⁴¹  not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.

Galatia 2:6

2:6 But from those who were influential ⁴²  (whatever they were makes no difference to me; God shows no favoritism between people ⁴³ ) – those influential leaders ⁴⁴  added ⁴⁵  nothing to my message. ⁴⁶ 

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, ⁴⁷  saying, “All the nations ⁴⁸  will be blessed in you.” ⁴⁹ 

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ⁵⁰  or of God? Or am I trying to please people? ⁵¹  If I were still trying to please ⁵²  people, ⁵³  I would not be a slave ⁵⁴  of Christ!

Galatia 6:12-13

6:12 Those who want to make a good showing in external matters ⁵⁵  are trying to force you to be circumcised. They do so ⁵⁶  only to avoid being persecuted ⁵⁷  for the cross of Christ. 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. ⁵⁸ 

[3:14]  ¹ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[1:9]  ² tn See the note on this phrase in the previous verse.

[1:12]  ³ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ⁴ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ⁵ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.

[3:2]  ⁶ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ⁷ tn Grk “by [the] hearing of faith.”

[4:14]  ⁸ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ⁹ 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]  ¹⁰ 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.

[3:19]  ¹¹ tn Grk “Why then the law?”

[3:19]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ¹⁵ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ¹⁶ 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.

[5:25]  ¹⁷ tn Or “let us also follow,” “let us also walk by.”

[4:31]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:5]  ¹⁹ 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.”

[6:5]  ²⁰ tn Or perhaps, “each one must carry.” A number of modern translations treat βαστάσει (bastasei) as an imperatival future.

[3:29]  ²¹ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:18]  ²² tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[2:16]  ²³ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ²⁴ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ²⁵ sn The law is a reference to the law of Moses.

[2:16]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ²⁹ tn Or “no human being”; Grk “flesh.”

[3:27]  ³⁰ tn Grk “For as many of you as.”

[2:9]  ³¹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ³² 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]  ³³ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ³⁴ 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]  ³⁵ tn Grk “me and Barnabas.”

[2:9]  ³⁶ 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]  ³⁷ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[3:6]  ³⁸ sn A quotation from Gen 15:6.

[6:6]  ³⁹ tn Or “instructs,” “imparts.”

[4:30]  ⁴⁰ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

[2:3]  ⁴¹ tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).

[2:6]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[3:8]  ⁴⁷ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ⁴⁸ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ⁴⁹ sn A quotation from Gen 12:3; 18:18.

[1:10]  ⁵⁰ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ⁵¹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁵² tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁵³ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁵⁴ 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.”

[6:12]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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.

[6:13]  ⁵⁸ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).