Galatia 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

Galatia 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ¹  who called you by the grace of Christ ²  and are following ³  a different ⁴  gospel –

Galatia 1:12

1:12 For I did not receive it or learn it from any human source; ⁵  instead I received it ⁶  by a revelation of Jesus Christ. ⁷ 

Galatia 1:16

1:16 to reveal his Son in ⁸  me so that I could preach him ⁹  among the Gentiles, I did not go to ask advice from ¹⁰  any human being, ¹¹ 

Galatia 3:1-2

Justification by Law or by Faith?

3:1 You ¹²  foolish Galatians! Who has cast a spell ¹³  on you? Before your eyes Jesus Christ was vividly portrayed ¹⁴  as crucified! 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 ¹⁵  or by believing what you heard? ¹⁶ 

Galatia 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ¹⁷  so that we could receive the promise of the Spirit by faith.

Galatia 4:17

4:17 They court you eagerly, ¹⁸  but for no good purpose; ¹⁹  they want to exclude you, so that you would seek them eagerly. ²⁰ 

Galatia 4:20

4:20 I wish I could be with you now and change my tone of voice, ²¹  because I am perplexed about you.

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. ²² 

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. ²³ 

[1:6]  ¹ 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]  ² 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]  ³ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ⁴ tn Grk “another.”

[1:12]  ⁵ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ⁶ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ⁷ 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]  ⁸ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁹ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ¹⁰ 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]  ¹¹ tn Grk “from flesh and blood.”

[3:1]  ¹² tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ¹³ 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]  ¹⁴ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[3:2]  ¹⁵ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ¹⁶ tn Grk “by [the] hearing of faith.”

[3:14]  ¹⁷ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[4:17]  ¹⁸ tn Or “They are zealous for you.”

[4:17]  ¹⁹ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ²⁰ tn Or “so that you would be zealous.”

[4:20]  ²¹ tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

[5:6]  ²² tn Grk “but faith working through love.”

[6:13]  ²³ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).