Galatia 6:18

6:18 The grace of our Lord Jesus Christ be ¹  with your spirit, brothers and sisters. ²  Amen.

Galatia 1:19

1:19 But I saw none of the other apostles ³  except James the Lord’s brother.

Galatia 4:28

4:28 But you, ⁴  brothers and sisters, ⁵  are children of the promise like Isaac.

Galatia 1:2

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

Galatia 4:31

4:31 Therefore, brothers and sisters, ⁶  we are not children of the slave woman but of the free woman.

Galatia 1:11

Paul’s Vindication of His Apostleship

1:11 Now ⁷  I want you to know, brothers and sisters, ⁸  that the gospel I preached is not of human origin. ⁹ 

Galatia 4:12

4:12 I beg you, brothers and sisters, ¹⁰  become like me, because I have become like you. You have done me no wrong!

Galatia 3:15

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ¹¹  I offer an example from everyday life: ¹²  When a covenant ¹³  has been ratified, ¹⁴  even though it is only a human contract, no one can set it aside or add anything to it.

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ¹⁵  if a person ¹⁶  is discovered in some sin, ¹⁷  you who are spiritual ¹⁸  restore such a person in a spirit of gentleness. ¹⁹  Pay close attention ²⁰  to yourselves, so that you are not tempted too.

Galatia 2:4

2:4 Now this matter arose ²¹  because of the false brothers with false pretenses ²²  who slipped in unnoticed to spy on ²³  our freedom that we have in Christ Jesus, to make us slaves. ²⁴ 

Galatia 5:11

5:11 Now, brothers and sisters, ²⁵  if I am still preaching circumcision, why am I still being persecuted? ²⁶  In that case the offense of the cross ²⁷  has been removed. ²⁸ 

Galatia 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ²⁹  only do not use your freedom as an opportunity to indulge your flesh, ³⁰  but through love serve one another. ³¹ 

Galatia 6:10

6:10 So then, ³²  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ³³ 

Galatia 5:16

5:16 But I say, live ³⁴  by the Spirit and you will not carry out the desires of the flesh. ³⁵ 

Galatia 3:5

3:5 Does God then give ³⁶  you the Spirit and work miracles among you by your doing the works of the law ³⁷  or by your believing what you heard? ³⁸ 

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? ³⁹ 

Galatia 5:7

5:7 You were running well; who prevented you from obeying ⁴⁰  the truth?

Galatia 3:4

3:4 Have you suffered so many things for nothing? – if indeed it was for nothing.

Galatia 4:10-11

4:10 You are observing religious ⁴¹  days and months and seasons and years. 4:11 I fear for you that my work for you may have been in vain.

Galatia 4:16

4:16 So then, have I become your enemy by telling you the truth? ⁴² 

Galatia 5:12

5:12 I wish those agitators ⁴³  would go so far as to ⁴⁴  castrate themselves! ⁴⁵ 

Galatia 5:18-19

5:18 But if you are led by the Spirit, you are not under the law. 5:19 Now the works of the flesh ⁴⁶  are obvious: ⁴⁷  sexual immorality, impurity, depravity,

Galatia 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ⁴⁸  who called you by the grace of Christ ⁴⁹  and are following ⁵⁰  a different ⁵¹  gospel –

Galatia 3:2-3

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 ⁵²  or by believing what you heard? ⁵³  3:3 Are you so foolish? Although you began ⁵⁴  with ⁵⁵  the Spirit, are you now trying to finish ⁵⁶  by human effort? ⁵⁷ 

Galatia 4:17

4:17 They court you eagerly, ⁵⁸  but for no good purpose; ⁵⁹  they want to exclude you, so that you would seek them eagerly. ⁶⁰ 

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 ⁶¹  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 ⁶²  the Gentiles to live like Jews?”

Galatia 1:7

1:7 not that there really is another gospel, ⁶³  but ⁶⁴  there are some who are disturbing you and wanting ⁶⁵  to distort the gospel of Christ.

Galatia 2:5

2:5 But ⁶⁶  we did not surrender to them ⁶⁷  even for a moment, ⁶⁸  in order that the truth of the gospel would remain with you. ⁶⁹ 

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, ⁷⁰  beware that you are not consumed ⁷¹  by one another.

Galatia 6:7

6:7 Do not be deceived. God will not be made a fool. ⁷²  For a person ⁷³  will reap what he sows,

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 ⁷⁴  basic forces? ⁷⁵  Do you want to be enslaved to them all over again? ⁷⁶ 

Galatia 5:9

5:9 A little yeast makes the whole batch of dough rise! ⁷⁷ 

Galatia 3:1

Justification by Law or by Faith?

3:1 You ⁷⁸  foolish Galatians! Who has cast a spell ⁷⁹  on you? Before your eyes Jesus Christ was vividly portrayed ⁸⁰  as crucified!

Galatia 5:4

5:4 You who are trying to be declared righteous ⁸¹  by the law have been alienated ⁸²  from Christ; you have fallen away from grace!

Galatia 5:10

5:10 I am confident ⁸³  in the Lord that you will accept no other view. ⁸⁴  But the one who is confusing ⁸⁵  you will pay the penalty, ⁸⁶  whoever he may be.

Galatia 1:1

Salutation

1:1 From Paul, ⁸⁷  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatia 2:12

2:12 Until ⁸⁸  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ⁸⁹  and separated himself ⁹⁰  because he was afraid of those who were pro-circumcision. ⁹¹ 

Galatia 2:15

Jews and Gentiles are Justified by Faith

2:15 We are Jews by birth ⁹²  and not Gentile sinners, ⁹³ 

Galatia 5:8

5:8 This persuasion ⁹⁴  does not come from the one who calls you!

Galatia 6:2

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

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ⁹⁵  or of God? Or am I trying to please people? ⁹⁶  If I were still trying to please ⁹⁷  people, ⁹⁸  I would not be a slave ⁹⁹  of Christ!

Galatia 4:14

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 

Galatia 4:18-19

4:18 However, it is good ¹⁰³  to be sought eagerly ¹⁰⁴  for a good purpose ¹⁰⁵  at all times, and not only when I am present with you. 4:19 My children – I am again undergoing birth pains until Christ is formed in you! ¹⁰⁶ 

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. ¹⁰⁷ 

Galatia 1:3

1:3 Grace and peace to you ¹⁰⁸  from God the Father and our ¹⁰⁹  Lord Jesus Christ,

Galatia 1:20

1:20 I assure you ¹¹⁰  that, before God, I am not lying about what I am writing to you! ¹¹¹ 

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 ¹¹²  by their hypocrisy.

Galatia 4:8

Heirs of Promise Are Not to Return to Law

4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. ¹¹³ 

Galatia 1:8-9

1:8 But even if we (or an angel from heaven) should preach ¹¹⁴  a gospel contrary to the one we preached to you, ¹¹⁵  let him be condemned to hell! ¹¹⁶  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! ¹¹⁷ 

Galatia 1:13

1:13 For you have heard of my former way of life ¹¹⁸  in Judaism, how I was savagely persecuting the church of God and trying to destroy it.

Galatia 3:28

3:28 There is neither Jew nor Greek, there is neither slave ¹¹⁹  nor free, there is neither male nor female ¹²⁰  – for all of you are one in Christ Jesus.

Galatia 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ¹²¹  “Abba! ¹²²  Father!”

Galatia 4:15

4:15 Where then is your sense of happiness ¹²³  now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me!

Galatia 4:20

4:20 I wish I could be with you now and change my tone of voice, ¹²⁴  because I am perplexed about you.

Galatia 6:12

6:12 Those who want to make a good showing in external matters ¹²⁵  are trying to force you to be circumcised. They do so ¹²⁶  only to avoid being persecuted ¹²⁷  for the cross of Christ.

Galatia 6:16

6:16 And all who will behave ¹²⁸  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ¹²⁹ 

Galatia 2:2

2:2 I went there ¹³⁰  because of ¹³¹  a revelation and presented ¹³²  to them the gospel that I preach among the Gentiles. But I did so ¹³³  only in a private meeting with the influential people, ¹³⁴  to make sure that I was not running – or had not run ¹³⁵  – in vain.

[6:18]  ¹ tn Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this.

[6:18]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[1:19]  ³ tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.

[4:28]  ⁴ 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]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:31]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[1:11]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “is not according to man.”

[4:12]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

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

[3:15]  ¹² tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ¹³ 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]  ¹⁴ tn Or “has been put into effect.”

[6:1]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ¹⁶ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ¹⁷ tn Or “some transgression” (L&N 88.297).

[6:1]  ¹⁸ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ¹⁹ tn Or “with a gentle spirit” or “gently.”

[6:1]  ²⁰ tn Grk “taking careful notice.”

[2:4]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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.

[5:11]  ²⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ²⁶ sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?

[5:11]  ²⁷ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ²⁸ tn Or “nullified.”

[5:13]  ²⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ³⁰ 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]  ³¹ 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).

[6:10]  ³² 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]  ³³ tn Grk “to those who are members of the family of [the] faith.”

[5:16]  ³⁴ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ³⁵ 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.

[3:5]  ³⁶ tn Or “provide.”

[3:5]  ³⁷ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ³⁸ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[4:21]  ³⁹ 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.

[5:7]  ⁴⁰ 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.”

[4:10]  ⁴¹ 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.

[4:16]  ⁴² tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).

[5:12]  ⁴³ 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]  ⁴⁴ tn Grk “would even.”

[5:12]  ⁴⁵ 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.

[5:19]  ⁴⁶ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ⁴⁷ tn Or “clear,” “evident.”

[1:6]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ⁵¹ tn Grk “another.”

[3:2]  ⁵² tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ⁵³ tn Grk “by [the] hearing of faith.”

[3:3]  ⁵⁴ tn Grk “Having begun”; the participle ἐναρξάμενοι (enarxamenoi) has been translated concessively.

[3:3]  ⁵⁵ tn Or “by the Spirit.”

[3:3]  ⁵⁶ tn The verb ἐπιτελεῖσθε (epiteleisqe) has been translated as a conative present (see ExSyn 534). This is something the Galatians were attempting to do, but could not accomplish successfully.

[3:3]  ⁵⁷ tn Grk “in/by [the] flesh.”

[4:17]  ⁵⁸ tn Or “They are zealous for you.”

[4:17]  ⁵⁹ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ⁶⁰ tn Or “so that you would be zealous.”

[2:14]  ⁶¹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ⁶² tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[1:7]  ⁶³ 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]  ⁶⁴ tn Grk “except.”

[1:7]  ⁶⁵ tn Or “trying.”

[2:5]  ⁶⁶ 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]  ⁶⁷ tn Or “we did not cave in to their demands.”

[2:5]  ⁶⁸ tn Grk “even for an hour” (an idiom for a very short period of time).

[2:5]  ⁶⁹ 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).

[5:15]  ⁷⁰ 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]  ⁷¹ tn Or “destroyed.”

[6:7]  ⁷² tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ⁷³ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[4:9]  ⁷⁴ tn Or “useless.” See L&N 65.16.

[4:9]  ⁷⁵ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ⁷⁶ 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.

[5:9]  ⁷⁷ tn Grk “A little leaven leavens the whole lump.”

[3:1]  ⁷⁸ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ⁷⁹ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ⁸⁰ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[5:4]  ⁸¹ tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).

[5:4]  ⁸² 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.”

[5:10]  ⁸³ 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]  ⁸⁴ tn Grk “that you will think nothing otherwise.”

[5:10]  ⁸⁵ 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]  ⁸⁶ 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.

[1:1]  ⁸⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:12]  ⁸⁸ tn The conjunction γάρ has not been translated here.

[2:12]  ⁸⁹ 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]  ⁹⁰ tn Or “and held himself aloof.”

[2:12]  ⁹¹ 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.

[2:15]  ⁹² tn Grk “by nature.”

[2:15]  ⁹³ tn Grk “and not sinners from among the Gentiles.”

[5:8]  ⁹⁴ 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.

[1:10]  ⁹⁵ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ⁹⁶ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁹⁷ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁹⁸ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁹⁹ 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.”

[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.

[4:18]  ¹⁰³ tn Or “commendable.”

[4:18]  ¹⁰⁴ tn Or “to be zealous.”

[4:18]  ¹⁰⁵ tn Grk “But it is always good to be zealous in good.”

[4:19]  ¹⁰⁶ tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.

[4:19]  sn That is, until Christ’s nature or character is formed in them (see L&N 58.4).

[6:13]  ¹⁰⁷ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[1:3]  ¹⁰⁸ tn Grk “Grace to you and peace.”

[1:3]  ¹⁰⁹ 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.

[1:20]  ¹¹⁰ tn Grk “behold.”

[1:20]  ¹¹¹ tn Grk “What things I am writing to you, behold, before God [that] I am not lying.”

[2:13]  ¹¹² tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).

[4:8]  ¹¹³ tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”

[1:8]  ¹¹⁴ 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]  ¹¹⁵ tn Or “other than the one we preached to you.”

[1:8]  ¹¹⁶ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ¹¹⁷ tn See the note on this phrase in the previous verse.

[1:13]  ¹¹⁸ tn Or “lifestyle,” “behavior.”

[3:28]  ¹¹⁹ tn See the note on the word “slave” in 1:10.

[3:28]  ¹²⁰ tn Grk “male and female.”

[4:6]  ¹²¹ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ¹²² 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).

[4:15]  ¹²³ tn Or “blessedness.”

[4:20]  ¹²⁴ tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

[6:12]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ¹²⁹ 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.”

[2:2]  ¹³⁰ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ¹³¹ 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]  ¹³² tn Or “set before them.”

[2:2]  ¹³³ 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]  ¹³⁴ 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]  ¹³⁵ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.