Galatia 4:18

4:18 However, it is good ¹  to be sought eagerly ²  for a good purpose ³  at all times, and not only when I am present with you.

Galatia 5:7

5:7 You were running well; who prevented you from obeying ⁴  the truth?

Galatia 6:15

6:15 For ⁵  neither circumcision nor uncircumcision counts for ⁶  anything; the only thing that matters is a new creation! ⁷ 

Galatia 6:9

6:9 So we must not grow weary ⁸  in doing good, for in due time we will reap, if we do not give up. ⁹ 

Galatia 4:17

4:17 They court you eagerly, ¹⁰  but for no good purpose; ¹¹  they want to exclude you, so that you would seek them eagerly. ¹² 

Galatia 6:10

6:10 So then, ¹³  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ¹⁴ 

Galatia 5:22

5:22 But the fruit of the Spirit ¹⁵  is love, ¹⁶  joy, peace, patience, kindness, goodness, faithfulness, ¹⁷ 

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. ¹⁸ 

Galatia 6:6

6:6 Now the one who receives instruction in the word must share all good things with the one who teaches ¹⁹  it.

Galatia 5:10

5:10 I am confident ²⁰  in the Lord that you will accept no other view. ²¹  But the one who is confusing ²²  you will pay the penalty, ²³  whoever he may be.

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ²⁴  if a person ²⁵  is discovered in some sin, ²⁶  you who are spiritual ²⁷  restore such a person in a spirit of gentleness. ²⁸  Pay close attention ²⁹  to yourselves, so that you are not tempted too.

Galatia 2:6

2:6 But from those who were influential ³⁰  (whatever they were makes no difference to me; God shows no favoritism between people ³¹ ) – those influential leaders ³²  added ³³  nothing to my message. ³⁴ 

Galatia 2:3

2:3 Yet ³⁵  not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.

Galatia 1:7

1:7 not that there really is another gospel, ³⁶  but ³⁷  there are some who are disturbing you and wanting ³⁸  to distort the gospel of Christ.

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 5:15

5:15 However, if you continually bite and devour one another, ³⁹  beware that you are not consumed ⁴⁰  by one another.

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, ⁴¹  saying, “All the nations ⁴²  will be blessed in you.” ⁴³ 

Galatia 5:12

5:12 I wish those agitators ⁴⁴  would go so far as to ⁴⁵  castrate themselves! ⁴⁶ 

Galatia 6:4

6:4 Let each one examine ⁴⁷  his own work. Then he can take pride ⁴⁸  in himself and not compare himself with ⁴⁹  someone else.

Galatia 1:11

Paul’s Vindication of His Apostleship

1:11 Now ⁵⁰  I want you to know, brothers and sisters, ⁵¹  that the gospel I preached is not of human origin. ⁵² 

Galatia 1:15

1:15 But when the one ⁵³  who set me apart from birth ⁵⁴  and called me by his grace was pleased

Galatia 2:5

2:5 But ⁵⁵  we did not surrender to them ⁵⁶  even for a moment, ⁵⁷  in order that the truth of the gospel would remain with you. ⁵⁸ 

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 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 ⁵⁹  basic forces? ⁶⁰  Do you want to be enslaved to them all over again? ⁶¹ 

Galatia 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ⁶²  who called you by the grace of Christ ⁶³  and are following ⁶⁴  a different ⁶⁵  gospel –

Galatia 1:8-9

1:8 But even if we (or an angel from heaven) should preach ⁶⁶  a gospel contrary to the one we preached to you, ⁶⁷  let him be condemned to hell! ⁶⁸  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! ⁶⁹ 

Galatia 1:23

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ⁷⁰  of the faith he once tried to destroy.”

Galatia 2:7

2:7 On the contrary, when they saw ⁷¹  that I was entrusted with the gospel to the uncircumcised ⁷²  just as Peter was to the circumcised ⁷³ 

Galatia 4:10

4:10 You are observing religious ⁷⁴  days and months and seasons and years.

Galatia 6:11

Final Instructions and Benediction

6:11 See what big letters I make as I write to you with my own hand!

Galatia 1:12

1:12 For I did not receive it or learn it from any human source; ⁷⁵  instead I received it ⁷⁶  by a revelation of Jesus Christ. ⁷⁷ 

Galatia 1:16

1:16 to reveal his Son in ⁷⁸  me so that I could preach him ⁷⁹  among the Gentiles, I did not go to ask advice from ⁸⁰  any human being, ⁸¹ 

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 ⁸²  or by believing what you heard? ⁸³ 

Galatia 3:5

3:5 Does God then give ⁸⁴  you the Spirit and work miracles among you by your doing the works of the law ⁸⁵  or by your believing what you heard? ⁸⁶ 

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. ⁸⁷ 

Galatia 3:15

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ⁸⁸  I offer an example from everyday life: ⁸⁹  When a covenant ⁹⁰  has been ratified, ⁹¹  even though it is only a human contract, no one can set it aside or add anything to it.

Galatia 4:12

4:12 I beg you, brothers and sisters, ⁹²  become like me, because I have become like you. You have done me no wrong!

Galatia 2:2

2:2 I went there ⁹³  because of ⁹⁴  a revelation and presented ⁹⁵  to them the gospel that I preach among the Gentiles. But I did so ⁹⁶  only in a private meeting with the influential people, ⁹⁷  to make sure that I was not running – or had not run ⁹⁸  – in vain.

Galatia 4:28

4:28 But you, ⁹⁹  brothers and sisters, ¹⁰⁰  are children of the promise like Isaac.

Galatia 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

Galatia 5:20

5:20 idolatry, sorcery, ¹⁰¹  hostilities, ¹⁰²  strife, ¹⁰³  jealousy, outbursts of anger, selfish rivalries, dissensions, ¹⁰⁴  factions,

Galatia 5:25

5:25 If we live by the Spirit, let us also behave in accordance with ¹⁰⁵  the Spirit.

Galatia 2:16

2:16 yet we know ¹⁰⁶  that no one ¹⁰⁷  is justified by the works of the law ¹⁰⁸  but by the faithfulness of Jesus Christ. ¹⁰⁹  And ¹¹⁰  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ¹¹¹  and not by the works of the law, because by the works of the law no one ¹¹²  will be justified.

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 ¹¹³  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 ¹¹⁴  the Gentiles to live like Jews?”

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 ¹¹⁵  sin? Absolutely not!

Galatia 2:21

2:21 I do not set aside ¹¹⁶  God’s grace, because if righteousness ¹¹⁷  could come through the law, then Christ died for nothing! ¹¹⁸ 

Galatia 3:24

3:24 Thus the law had become our guardian ¹¹⁹  until Christ, so that we could be declared righteous ¹²⁰  by faith.

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ¹²¹  is no different from a slave, though he is the owner ¹²²  of everything.

Galatia 5:1

Freedom of the Believer

5:1 For freedom ¹²³  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹²⁴  of slavery.

Galatia 5:4

5:4 You who are trying to be declared righteous ¹²⁵  by the law have been alienated ¹²⁶  from Christ; you have fallen away from grace!

Galatia 6:12

6:12 Those who want to make a good showing in external matters ¹²⁷  are trying to force you to be circumcised. They do so ¹²⁸  only to avoid being persecuted ¹²⁹  for the cross of Christ.

Galatia 3:21

3:21 Is the law therefore opposed to the promises of God? ¹³⁰  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ¹³¹ 

Galatia 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ¹³²  that are opposed to the flesh, for these are in opposition to ¹³³  each other, so that you cannot do what you want.

Galatia 6:8

6:8 because the person who sows to his own flesh ¹³⁴  will reap corruption ¹³⁵  from the flesh, ¹³⁶  but the one who sows to the Spirit will reap eternal life from the Spirit.

[4:18]  ¹ tn Or “commendable.”

[4:18]  ² tn Or “to be zealous.”

[4:18]  ³ tn Grk “But it is always good to be zealous in good.”

[5:7]  ⁴ 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.”

[6:15]  ⁵ 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]  ⁶ tn Grk “is.”

[6:15]  ⁷ 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).

[6:9]  ⁸ tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ⁹ 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).

[4:17]  ¹⁰ tn Or “They are zealous for you.”

[4:17]  ¹¹ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ¹² tn Or “so that you would be zealous.”

[6:10]  ¹³ 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]  ¹⁴ tn Grk “to those who are members of the family of [the] faith.”

[5:22]  ¹⁵ tn That is, the fruit the Spirit produces.

[5:22]  ¹⁶ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ¹⁷ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:6]  ¹⁸ tn Grk “but faith working through love.”

[6:6]  ¹⁹ tn Or “instructs,” “imparts.”

[5:10]  ²⁰ 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]  ²¹ tn Grk “that you will think nothing otherwise.”

[5:10]  ²² 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]  ²³ 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.

[6:1]  ²⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ²⁵ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ²⁶ tn Or “some transgression” (L&N 88.297).

[6:1]  ²⁷ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ²⁸ tn Or “with a gentle spirit” or “gently.”

[6:1]  ²⁹ tn Grk “taking careful notice.”

[2:6]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[2:3]  ³⁵ tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).

[1:7]  ³⁶ 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]  ³⁷ tn Grk “except.”

[1:7]  ³⁸ tn Or “trying.”

[5:15]  ³⁹ tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).

[5:15]  ⁴⁰ tn Or “destroyed.”

[3:8]  ⁴¹ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ⁴² tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ⁴³ sn A quotation from Gen 12:3; 18:18.

[5:12]  ⁴⁴ 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]  ⁴⁵ tn Grk “would even.”

[5:12]  ⁴⁶ 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.

[6:4]  ⁴⁷ tn Or “determine the genuineness of.”

[6:4]  ⁴⁸ tn Grk “he will have a reason for boasting.”

[6:4]  ⁴⁹ tn Or “and not in regard to.” The idea of comparison is implied in the context.

[1:11]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Grk “is not according to man.”

[1:15]  ⁵³ 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]  ⁵⁴ tn Grk “from my mother’s womb.”

[2:5]  ⁵⁵ 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]  ⁵⁶ tn Or “we did not cave in to their demands.”

[2:5]  ⁵⁷ tn Grk “even for an hour” (an idiom for a very short period of time).

[2:5]  ⁵⁸ 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).

[4:9]  ⁵⁹ tn Or “useless.” See L&N 65.16.

[4:9]  ⁶⁰ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ⁶¹ 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.

[1:6]  ⁶² 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]  ⁶³ 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]  ⁶⁴ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ⁶⁵ tn Grk “another.”

[1:8]  ⁶⁶ 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]  ⁶⁷ tn Or “other than the one we preached to you.”

[1:8]  ⁶⁸ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ⁶⁹ tn See the note on this phrase in the previous verse.

[1:23]  ⁷⁰ tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[2:7]  ⁷¹ 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]  ⁷² tn Grk “to the uncircumcision,” that is, to the Gentiles.

[2:7]  ⁷³ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[4:10]  ⁷⁴ 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.

[1:12]  ⁷⁵ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ⁷⁶ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ⁷⁷ 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.

[1:16]  ⁷⁸ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁷⁹ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁸⁰ 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]  ⁸¹ tn Grk “from flesh and blood.”

[3:2]  ⁸² tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ⁸³ tn Grk “by [the] hearing of faith.”

[3:5]  ⁸⁴ tn Or “provide.”

[3:5]  ⁸⁵ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ⁸⁶ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[3:11]  ⁸⁷ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:15]  ⁸⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ⁸⁹ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ⁹⁰ 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]  ⁹¹ tn Or “has been put into effect.”

[4:12]  ⁹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[2:2]  ⁹³ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ⁹⁴ 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]  ⁹⁵ tn Or “set before them.”

[2:2]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[4:28]  ⁹⁹ 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]  ¹⁰⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:20]  ¹⁰¹ tn Or “witchcraft.”

[5:20]  ¹⁰² tn Or “enmities,” “[acts of] hatred.”

[5:20]  ¹⁰³ tn Or “discord” (L&N 39.22).

[5:20]  ¹⁰⁴ tn Or “discord(s)” (L&N 39.13).

[5:25]  ¹⁰⁵ tn Or “let us also follow,” “let us also walk by.”

[2:16]  ¹⁰⁶ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ¹⁰⁷ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ¹⁰⁸ sn The law is a reference to the law of Moses.

[2:16]  ¹⁰⁹ 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]  ¹¹⁰ 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]  ¹¹¹ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ¹¹² tn Or “no human being”; Grk “flesh.”

[2:14]  ¹¹³ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ¹¹⁴ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[2:17]  ¹¹⁵ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[2:21]  ¹¹⁶ tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ¹¹⁷ tn Or “justification.”

[2:21]  ¹¹⁸ tn Or “without cause,” “for no purpose.”

[3:24]  ¹¹⁹ 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]  ¹²⁰ tn Or “be justified.”

[4:1]  ¹²¹ 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]  ¹²² tn Grk “master” or “lord” (κύριος, kurios).

[5:1]  ¹²³ 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]  ¹²⁴ sn Here the yoke figuratively represents the burdensome nature of slavery.

[5:4]  ¹²⁵ tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).

[5:4]  ¹²⁶ 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.”

[6:12]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁹ 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.

[3:21]  ¹³⁰ 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]  ¹³¹ tn Or “have been based on the law.”

[5:17]  ¹³² 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]  ¹³³ tn Or “are hostile toward” (L&N 39.1).

[6:8]  ¹³⁴ tn 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.”

[6:8]  ¹³⁵ tn Or “destruction.”

[6:8]  ¹³⁶ tn See the note on the previous occurrence of the word “flesh” in this verse.