Galatia 1:1
Konteks1:1 From Paul, 1 an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)
Galatia 1:7
Konteks1:7 not that there really is another gospel, 2 but 3 there are some who are disturbing you and wanting 4 to distort the gospel of Christ.
Galatia 1:13-16
Konteks1:13 For you have heard of my former way of life 5 in Judaism, how I was savagely persecuting the church of God and trying to destroy it. 1:14 I 6 was advancing in Judaism beyond many of my contemporaries in my nation, 7 and was 8 extremely zealous for the traditions of my ancestors. 9 1:15 But when the one 10 who set me apart from birth 11 and called me by his grace was pleased 1:16 to reveal his Son in 12 me so that I could preach him 13 among the Gentiles, I did not go to ask advice from 14 any human being, 15
Galatia 2:12
Konteks2:12 Until 16 certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this 17 and separated himself 18 because he was afraid of those who were pro-circumcision. 19
Galatia 4:9
Konteks4:9 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 20 basic forces? 21 Do you want to be enslaved to them all over again? 22
Galatia 4:14
Konteks4:14 and though my physical condition put you to the test, you did not despise or reject me. 23 Instead, you welcomed me as though I were an angel of God, 24 as though I were Christ Jesus himself! 25
Galatia 5:21
Konteks5:21 envying, 26 murder, 27 drunkenness, carousing, 28 and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!
[1:1] 1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:7] 2 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.
[1:13] 5 tn Or “lifestyle,” “behavior.”
[1:14] 6 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:14] 7 tn Or “among my race.”
[1:14] 8 tn Grk “was advancing beyond…nation, being.” The participle ὑπάρχων (Juparcwn) was translated as a finite verb due to requirements of contemporary English style.
[1:14] 9 sn The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.
[1:15] 10 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] 11 tn Grk “from my mother’s womb.”
[1:16] 12 tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.
[1:16] 13 tn This pronoun refers to “his Son,” mentioned earlier in the verse.
[1:16] 14 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] 15 tn Grk “from flesh and blood.”
[2:12] 16 tn The conjunction γάρ has not been translated here.
[2:12] 17 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] 18 tn Or “and held himself aloof.”
[2:12] 19 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.
[4:9] 20 tn Or “useless.” See L&N 65.16.
[4:9] 21 tn See the note on the phrase “basic forces” in 4:3.
[4:9] 22 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.
[4:14] 23 tn Grk “your trial in my flesh you did not despise or reject.”
[4:14] 24 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] 25 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.
[5:21] 26 tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.
[5:21] 27 tc ‡ φόνοι (fonoi, “murders”) is absent in such important
