Galatia 1:8-9

1:8 But even if we (or an angel from heaven) should preach ¹  a gospel contrary to the one we preached to you, ²  let him be condemned to hell! ³  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! ⁴ 

Galatia 5:7-12

5:7 You were running well; who prevented you from obeying ⁵  the truth? 5:8 This persuasion ⁶  does not come from the one who calls you! 5:9 A little yeast makes the whole batch of dough rise! ⁷  5:10 I am confident ⁸  in the Lord that you will accept no other view. ⁹  But the one who is confusing ¹⁰  you will pay the penalty, ¹¹  whoever he may be. 5:11 Now, brothers and sisters, ¹²  if I am still preaching circumcision, why am I still being persecuted? ¹³  In that case the offense of the cross ¹⁴  has been removed. ¹⁵  5:12 I wish those agitators ¹⁶  would go so far as to ¹⁷  castrate themselves! ¹⁸ 

[1:8]  ¹ 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]  ² tn Or “other than the one we preached to you.”

[1:8]  ³ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ⁴ tn See the note on this phrase in the previous verse.

[5:7]  ⁵ 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.”

[5:8]  ⁶ 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.

[5:9]  ⁷ tn Grk “A little leaven leavens the whole lump.”

[5:10]  ⁸ 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]  ⁹ tn Grk “that you will think nothing otherwise.”

[5:10]  ¹⁰ 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]  ¹¹ 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.

[5:11]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ¹³ 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]  ¹⁴ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ¹⁵ tn Or “nullified.”

[5:12]  ¹⁶ 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]  ¹⁷ tn Grk “would even.”

[5:12]  ¹⁸ 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.