Galatia 1:18

1:18 Then after three years I went up to Jerusalem ¹  to visit Cephas ²  and get information from him, ³  and I stayed with him fifteen days.

Galatia 4:3

4:3 So also we, when we were minors, ⁴  were enslaved under the basic forces ⁵  of the world.

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ⁶  is no different from a slave, though he is the owner ⁷  of everything.

Galatia 6:10

6:10 So then, ⁸  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ⁹ 

Galatia 1:5

1:5 to whom be glory forever and ever! Amen.

Galatia 2:5

2:5 But ¹⁰  we did not surrender to them ¹¹  even for a moment, ¹²  in order that the truth of the gospel would remain with you. ¹³ 

Galatia 2:18

2:18 But if I build up again those things I once destroyed, ¹⁴  I demonstrate that I am one who breaks God’s law. ¹⁵ 

Galatia 5:3

5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey ¹⁶  the whole law.

Galatia 5:24

5:24 Now those who belong to Christ ¹⁷  have crucified the flesh ¹⁸  with its passions ¹⁹  and desires.

Galatia 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ²⁰  who called you by the grace of Christ ²¹  and are following ²²  a different ²³  gospel –

Galatia 1:8

1:8 But even if we (or an angel from heaven) should preach ²⁴  a gospel contrary to the one we preached to you, ²⁵  let him be condemned to hell! ²⁶ 

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. ²⁷ 

Galatia 4:12

4:12 I beg you, brothers and sisters, ²⁸  become like me, because I have become like you. You have done me no wrong!

Galatia 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ²⁹  the world has been crucified to me, and I to the world.

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 ³⁰  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 ³¹  the Gentiles to live like Jews?”

[1:18]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:18]  ² sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[1:18]  ³ tn Although often translated “to get acquainted with Cephas,” this could give the impression of merely a social call. L&N 34.52 has “to visit, with the purpose of obtaining information” for the meaning of ἱστορέω (Jistorew), particularly in this verse.

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

[4:3]  ⁵ 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.

[4:1]  ⁶ 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]  ⁷ tn Grk “master” or “lord” (κύριος, kurios).

[6:10]  ⁸ 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]  ⁹ tn Grk “to those who are members of the family of [the] faith.”

[2:5]  ¹⁰ 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]  ¹¹ tn Or “we did not cave in to their demands.”

[2:5]  ¹² tn Grk “even for an hour” (an idiom for a very short period of time).

[2:5]  ¹³ 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).

[2:18]  ¹⁴ tn Or “once tore down.”

[2:18]  ¹⁵ tn Traditionally, “that I am a transgressor.”

[5:3]  ¹⁶ tn Or “keep”; or “carry out”; Grk “do.”

[5:24]  ¹⁷ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ¹⁸ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ¹⁹ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[1:6]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ²³ tn Grk “another.”

[1:8]  ²⁴ 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]  ²⁵ tn Or “other than the one we preached to you.”

[1:8]  ²⁶ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[3:11]  ²⁷ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[4:12]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:14]  ²⁹ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[2:14]  ³⁰ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ³¹ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).