Galatia 3:25

3:25 But now that faith has come, we are no longer under a guardian. ¹ 

Galatia 3:23

Sons of God Are Heirs of Promise

3:23 Now before faith ²  came we were held in custody under the law, being kept as prisoners ³  until the coming faith would be revealed.

Galatia 1:21

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

Galatia 2:12

2:12 Until ⁴  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ⁵  and separated himself ⁶  because he was afraid of those who were pro-circumcision. ⁷ 

Galatia 2:11

Paul Rebukes Peter

2:11 But when Cephas ⁸  came to Antioch, ⁹  I opposed him to his face, because he had clearly done wrong. 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 1:2

1:2 and all the brothers with me, to the churches of Galatia.

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, ¹⁷  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 ¹⁸  it to Abraham through the promise.

Galatia 2:4

2:4 Now this matter arose ¹⁹  because of the false brothers with false pretenses ²⁰  who slipped in unnoticed to spy on ²¹  our freedom that we have in Christ Jesus, to make us slaves. ²² 

Galatia 4:4

4:4 But when the appropriate time ²³  had come, God sent out his Son, born of a woman, born under the law,

Galatia 4:24

4:24 These things may be treated as an allegory, ²⁴  for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.

Galatia 4:2

4:2 But he is under guardians ²⁵  and managers until the date set by his ²⁶  father.

Galatia 5:8

5:8 This persuasion ²⁷  does not come from the one who calls you!

Galatia 2:21

2:21 I do not set aside ²⁸  God’s grace, because if righteousness ²⁹  could come through the law, then Christ died for nothing! ³⁰ 

Galatia 3:24

3:24 Thus the law had become our guardian ³¹  until Christ, so that we could be declared righteous ³²  by faith.

Galatia 5:2

5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!

Galatia 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ³³  so that we could receive the promise of the Spirit by faith.

Galatia 3:22

3:22 But the scripture imprisoned ³⁴  everything and everyone ³⁵  under sin so that the promise could be given – because of the faithfulness ³⁶  of Jesus Christ – to those who believe.

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. ³⁷ 

Galatia 1:3

1:3 Grace and peace to you ³⁸  from God the Father and our ³⁹  Lord Jesus Christ,

Galatia 4:3

4:3 So also we, when we were minors, ⁴⁰  were enslaved under the basic forces ⁴¹  of the world.

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 6:9

6:9 So we must not grow weary ⁴²  in doing good, for in due time we will reap, if we do not give up. ⁴³ 

Galatia 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ⁴⁴  who called you by the grace of Christ ⁴⁵  and are following ⁴⁶  a different ⁴⁷  gospel –

Galatia 1:16

1:16 to reveal his Son in ⁴⁸  me so that I could preach him ⁴⁹  among the Gentiles, I did not go to ask advice from ⁵⁰  any human being, ⁵¹ 

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 ⁵²  sin? Absolutely not!

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 ⁵³  or by believing what you heard? ⁵⁴ 

Galatia 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ⁵⁵  “Abba! ⁵⁶  Father!”

Galatia 6:16

6:16 And all who will behave ⁵⁷  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ⁵⁸ 

Galatia 3:21

3:21 Is the law therefore opposed to the promises of God? ⁵⁹  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁶⁰ 

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ⁶¹  if a person ⁶²  is discovered in some sin, ⁶³  you who are spiritual ⁶⁴  restore such a person in a spirit of gentleness. ⁶⁵  Pay close attention ⁶⁶  to yourselves, so that you are not tempted too.

Galatia 2:20

2:20 I have been crucified with Christ, ⁶⁷  and it is no longer I who live, but Christ lives in me. So ⁶⁸  the life I now live in the body, ⁶⁹  I live because of the faithfulness of the Son of God, ⁷⁰  who loved me and gave himself for me.

[3:25]  ¹ 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.

[3:23]  ² tn Or “the faithfulness [of Christ] came.”

[3:23]  ³ 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.”

[2:12]  ⁴ tn The conjunction γάρ has not been translated here.

[2:12]  ⁵ 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]  ⁶ tn Or “and held himself aloof.”

[2:12]  ⁷ 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.

[2:11]  ⁸ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ⁹ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ¹⁰ tn Grk “because he stood condemned.”

[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.

[3:17]  ¹⁷ 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]  ¹⁸ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[2:4]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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.

[4:4]  ²³ 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).

[4:24]  ²⁴ tn Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account.

[4:2]  ²⁵ 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]  ²⁶ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[5:8]  ²⁷ 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.

[2:21]  ²⁸ tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ²⁹ tn Or “justification.”

[2:21]  ³⁰ tn Or “without cause,” “for no purpose.”

[3:24]  ³¹ 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]  ³² tn Or “be justified.”

[3:14]  ³³ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[3:22]  ³⁴ tn Or “locked up.”

[3:22]  ³⁵ 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]  ³⁶ 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.

[5:6]  ³⁷ tn Grk “but faith working through love.”

[1:3]  ³⁸ tn Grk “Grace to you and peace.”

[1:3]  ³⁹ tc ‡ The unusual order καὶ κυρίου ἡμῶν (kai kuriou Jhmwn), which produces the reading “our Lord Jesus Christ” instead of “God our Father,” is read by Ì^46,51vid B D F G H 1739 1881 Ï sy sa, while the more normal ἡμῶν καὶ κυρίου (Jhmwn kai kuriou) is found in א A P Ψ 33 81 326 365 2464 pc. Thus, the reading adopted in the translation is more widespread geographically and is found in the two earliest witnesses, along with several good representatives of the Alexandrian, Western, and Byzantine texttypes. Internally, there would be a strong motivation for scribes to change the order: “from God our Father and the Lord Jesus Christ” is Paul’s normal greeting; here alone is the pronoun attached to “Jesus Christ” (except in the pastorals, though the greeting in these letters is nevertheless unlike the rest of the corpus Paulinum). Intrinsically, the chosen reading is superior as well: Scribes would be prone to emulate Paul’s regular style, while in an early letter such as this one his regular style was yet to be established (for a similar situation, cf. the text-critical discussion at 1 Thess 1:1). Hence, there is a strong probability that the reading in the translation is authentic. Although B. M. Metzger argues that “the apostle’s stereotyped formula was altered by copyists who, apparently in the interest of Christian piety, transferred the possessive pronoun so it would be more closely associated with ‘Lord Jesus Christ’” (TCGNT 520), one might expect to see the same alterations in other Pauline letters. That this is not the case argues for “our Lord Jesus Christ” as the authentic reading here.

[4:3]  ⁴⁰ tn See the note on the word “minor” in 4:1.

[4:3]  ⁴¹ tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.

[6:9]  ⁴² tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ⁴³ 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).

[1:6]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ⁴⁷ tn Grk “another.”

[1:16]  ⁴⁸ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁴⁹ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁵⁰ tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.

[1:16]  ⁵¹ tn Grk “from flesh and blood.”

[2:17]  ⁵² tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[3:2]  ⁵³ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ⁵⁴ tn Grk “by [the] hearing of faith.”

[4:6]  ⁵⁵ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ⁵⁶ 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).

[6:16]  ⁵⁷ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ⁵⁸ 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.”

[3:21]  ⁵⁹ tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì⁴⁶ B d Ambst lack the words. Ì⁴⁶ and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Cristou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁷ rightly places the words in brackets, indicating doubts as to their authenticity.

[3:21]  ⁶⁰ tn Or “have been based on the law.”

[6:1]  ⁶¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ⁶² tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ⁶³ tn Or “some transgression” (L&N 88.297).

[6:1]  ⁶⁴ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ⁶⁵ tn Or “with a gentle spirit” or “gently.”

[6:1]  ⁶⁶ tn Grk “taking careful notice.”

[2:20]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn Grk “flesh.”

[2:20]  ⁷⁰ 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.