Galatia 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ¹  Instead, you welcomed me as though I were an angel of God, ²  as though I were Christ Jesus himself! ³ 

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ⁴  if a person ⁵  is discovered in some sin, ⁶  you who are spiritual ⁷  restore such a person in a spirit of gentleness. ⁸  Pay close attention ⁹  to yourselves, so that you are not tempted too.

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ¹⁰  or of God? Or am I trying to please people? ¹¹  If I were still trying to please ¹²  people, ¹³  I would not be a slave ¹⁴  of Christ!

Galatia 1:8

1:8 But even if we (or an angel from heaven) should preach ¹⁵  a gospel contrary to the one we preached to you, ¹⁶  let him be condemned to hell! ¹⁷ 

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? ¹⁸ 

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 ¹⁹  or by believing what you heard? ²⁰ 

Galatia 5:10

5:10 I am confident ²¹  in the Lord that you will accept no other view. ²²  But the one who is confusing ²³  you will pay the penalty, ²⁴  whoever he may be.

[4:14]  ¹ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ² 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]  ³ 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.

[6:1]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ⁵ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

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

[6:1]  ⁷ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ⁸ tn Or “with a gentle spirit” or “gently.”

[6:1]  ⁹ tn Grk “taking careful notice.”

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

[1:10]  ¹¹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹² tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ¹³ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹⁴ 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.”

[1:8]  ¹⁵ 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]  ¹⁶ tn Or “other than the one we preached to you.”

[1:8]  ¹⁷ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[4:21]  ¹⁸ 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.

[3:2]  ¹⁹ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ²⁰ tn Grk “by [the] hearing of faith.”

[5:10]  ²¹ 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]  ²² tn Grk “that you will think nothing otherwise.”

[5:10]  ²³ 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]  ²⁴ 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.