Galatia 1:7-9

1:7 not that there really is another gospel, ¹  but ²  there are some who are disturbing you and wanting ³  to distort the gospel of Christ. 1:8 But even if we (or an angel from heaven) should preach ⁴  a gospel contrary to the one we preached to you, ⁵  let him be condemned to hell! ⁶  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! ⁷ 

Galatia 1:15

1:15 But when the one ⁸  who set me apart from birth ⁹  and called me by his grace was pleased

Galatia 1:23

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ¹⁰  of the faith he once tried to destroy.”

Galatia 2:2-3

2:2 I went there ¹¹  because of ¹²  a revelation and presented ¹³  to them the gospel that I preach among the Gentiles. But I did so ¹⁴  only in a private meeting with the influential people, ¹⁵  to make sure that I was not running – or had not run ¹⁶  – in vain. 2:3 Yet ¹⁷  not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.

Galatia 2:6

2:6 But from those who were influential ¹⁸  (whatever they were makes no difference to me; God shows no favoritism between people ¹⁹ ) – those influential leaders ²⁰  added ²¹  nothing to my message. ²² 

Galatia 2:8

2:8 (for he who empowered ²³  Peter for his apostleship ²⁴  to the circumcised ²⁵  also empowered me for my apostleship to the Gentiles) ²⁶ 

Galatia 2:10

2:10 They requested ²⁷  only that we remember the poor, the very thing I also was eager to do.

Galatia 2:20

2:20 I have been crucified with Christ, ²⁸  and it is no longer I who live, but Christ lives in me. So ²⁹  the life I now live in the body, ³⁰  I live because of the faithfulness of the Son of God, ³¹  who loved me and gave himself for me.

Galatia 3:5

3:5 Does God then give ³²  you the Spirit and work miracles among you by your doing the works of the law ³³  or by your believing what you heard? ³⁴ 

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, ³⁵  saying, “All the nations ³⁶  will be blessed in you.” ³⁷ 

Galatia 3:11-13

3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ³⁸  3:12 But the law is not based on faith, ³⁹  but the one who does the works of the law ⁴⁰  will live by them. ⁴¹  3:13 Christ redeemed us from the curse of the law by becoming ⁴²  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁴³ 

Galatia 3:17-21

3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, ⁴⁴  so as to invalidate the promise. 3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ⁴⁵  it to Abraham through the promise.

3:19 Why then was the law given? ⁴⁶  It was added ⁴⁷  because of transgressions, ⁴⁸  until the arrival of the descendant ⁴⁹  to whom the promise had been made. It was administered ⁵⁰  through angels by an intermediary. ⁵¹  3:20 Now an intermediary is not for one party alone, but God is one. ⁵²  3:21 Is the law therefore opposed to the promises of God? ⁵³  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁵⁴ 

Galatia 3:24

3:24 Thus the law had become our guardian ⁵⁵  until Christ, so that we could be declared righteous ⁵⁶  by faith.

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ⁵⁷  is no different from a slave, though he is the owner ⁵⁸  of everything.

Galatia 4:4

4:4 But when the appropriate time ⁵⁹  had come, God sent out his Son, born of a woman, born under the law,

Galatia 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ⁶⁰  “Abba! ⁶¹  Father!”

Galatia 4:15

4:15 Where then is your sense of happiness ⁶²  now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me!

Galatia 4:23

4:23 But one, the son by the slave woman, was born by natural descent, ⁶³  while the other, the son by the free woman, was born through the promise.

Galatia 4:29-30

4:29 But just as at that time the one born by natural descent ⁶⁴  persecuted the one born according to the Spirit, ⁶⁵  so it is now. 4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” ⁶⁶  of the free woman.

Galatia 5:10

5:10 I am confident ⁶⁷  in the Lord that you will accept no other view. ⁶⁸  But the one who is confusing ⁶⁹  you will pay the penalty, ⁷⁰  whoever he may be.

Galatia 5:14

5:14 For the whole law can be summed up in a single commandment, ⁷¹  namely, “You must love your neighbor as yourself.” ⁷² 

Galatia 5:22

5:22 But the fruit of the Spirit ⁷³  is love, ⁷⁴  joy, peace, patience, kindness, goodness, faithfulness, ⁷⁵ 

Galatia 6:6-8

6:6 Now the one who receives instruction in the word must share all good things with the one who teaches ⁷⁶  it. 6:7 Do not be deceived. God will not be made a fool. ⁷⁷  For a person ⁷⁸  will reap what he sows, 6:8 because the person who sows to his own flesh ⁷⁹  will reap corruption ⁸⁰  from the flesh, ⁸¹  but the one who sows to the Spirit will reap eternal life from the Spirit.

[1:7]  ¹ 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]  ² tn Grk “except.”

[1:7]  ³ tn Or “trying.”

[1:8]  ⁴ 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]  ⁵ tn Or “other than the one we preached to you.”

[1:8]  ⁶ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ⁷ tn See the note on this phrase in the previous verse.

[1:15]  ⁸ 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]  ⁹ tn Grk “from my mother’s womb.”

[1:23]  ¹⁰ tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[2:2]  ¹¹ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ¹² 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]  ¹³ tn Or “set before them.”

[2:2]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:3]  ¹⁷ tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).

[2:6]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[2:8]  ²³ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ²⁴ tn Or “his ministry as an apostle.”

[2:8]  ²⁵ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ²⁶ tn Grk “also empowered me to the Gentiles.”

[2:10]  ²⁷ tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.

[2:20]  ²⁸ tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ²⁹ tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. 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.

[2:20]  ³⁰ tn Grk “flesh.”

[2:20]  ³¹ tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.

[2:20]  tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.”

[2:20]  sn On the phrase because of the faithfulness of the Son of God, 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.

[3:5]  ³² tn Or “provide.”

[3:5]  ³³ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ³⁴ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[3:8]  ³⁵ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ³⁶ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ³⁷ sn A quotation from Gen 12:3; 18:18.

[3:11]  ³⁸ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:12]  ³⁹ tn Grk “is not from faith.”

[3:12]  ⁴⁰ tn Grk “who does these things”; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.

[3:12]  ⁴¹ sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.

[3:13]  ⁴² tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁴³ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[3:17]  ⁴⁴ tc Most mss (D F G I 0176 0278 Ï it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in Ì⁴⁶ א A B C P Ψ 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [ei" Criston] rather than ἐν Χριστῷ [en Cristw]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.

[3:18]  ⁴⁵ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[3:19]  ⁴⁶ tn Grk “Why then the law?”

[3:19]  ⁴⁷ tc For προσετέθη (proseteqh) several Western mss have ἐτέθη (eteqh, “it was established”; so D* F G it Ir^lat Ambst Spec). The net effect of this reading, in conjunction with the largely Western reading of πράξεων (praxewn) for παραβάσεων (parabasewn), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul’s harsh saying here about the law than vice versa; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15-18), indicating, more than likely, its temporary nature; [2] the verb “was added” in v. 19 (προσετέθη) is different from the verb in v. 15 (ἐπιδιατάσσεται, epidiatassetai); virtually all exegetes recognize this as an intentional linguistic shift on Paul’s part in order not to contradict his statement in v. 15; [3] the temper of 3:1–4:7 is decidedly against a positive statement about the Torah’s role in Heilsgeschichte.

[3:19]  ⁴⁸ tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì⁴⁶ F G it Ir^lat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.

[3:19]  ⁴⁹ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ⁵⁰ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ⁵¹ tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.

[3:20]  ⁵² tn The meaning of this verse is disputed. According to BDAG 634 s.v. μεσίτης, “It prob. means that the activity of an intermediary implies the existence of more than one party, and hence may be unsatisfactory because it must result in a compromise. The presence of an intermediary would prevent attainment, without any impediment, of the purpose of the εἶς θεός in giving the law.” See also A. Oepke, TDNT 4:598-624, esp. 618-19.

[3:21]  ⁵³ 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]  ⁵⁴ tn Or “have been based on the law.”

[3:24]  ⁵⁵ 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]  ⁵⁶ tn Or “be justified.”

[4:1]  ⁵⁷ 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]  ⁵⁸ tn Grk “master” or “lord” (κύριος, kurios).

[4:4]  ⁵⁹ tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).

[4:6]  ⁶⁰ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ⁶¹ 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]  ⁶² tn Or “blessedness.”

[4:23]  ⁶³ tn Grk “born according to the flesh”; BDAG 916 s.v. σάρξ 4 has “Of natural descent τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα τῆς ἐπαγγελίας). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal 4:23; cp. vs. 29.”

[4:29]  ⁶⁴ tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.

[4:29]  ⁶⁵ tn Or “the one born by the Spirit’s [power].”

[4:30]  ⁶⁶ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

[5:10]  ⁶⁷ 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]  ⁶⁸ tn Grk “that you will think nothing otherwise.”

[5:10]  ⁶⁹ 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]  ⁷⁰ 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.

[5:14]  ⁷¹ tn Or “can be fulfilled in one commandment.”

[5:14]  ⁷² sn A quotation from Lev 19:18.

[5:22]  ⁷³ tn That is, the fruit the Spirit produces.

[5:22]  ⁷⁴ 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]  ⁷⁵ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[6:6]  ⁷⁶ tn Or “instructs,” “imparts.”

[6:7]  ⁷⁷ 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]  ⁷⁸ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:8]  ⁷⁹ 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]  ⁸⁰ tn Or “destruction.”

[6:8]  ⁸¹ tn See the note on the previous occurrence of the word “flesh” in this verse.