Galatia 2:5

2:5 But ¹  we did not surrender to them ²  even for a moment, ³  in order that the truth of the gospel would remain with you. ⁴ 

Galatia 2:13

2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ⁵  by their hypocrisy.

Galatia 2:20

2:20 I have been crucified with Christ, ⁶  and it is no longer I who live, but Christ lives in me. So ⁷  the life I now live in the body, ⁸  I live because of the faithfulness of the Son of God, ⁹  who loved me and gave himself for me.

Galatia 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ¹⁰  Instead, you welcomed me as though I were an angel of God, ¹¹  as though I were Christ Jesus himself! ¹² 

Galatia 4:25

4:25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children.

Galatia 5:1

Freedom of the Believer

5:1 For freedom ¹³  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹⁴  of slavery.

Galatia 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ¹⁵  only do not use your freedom as an opportunity to indulge your flesh, ¹⁶  but through love serve one another. ¹⁷ 

Galatia 6:11

Final Instructions and Benediction

6:11 See what big letters I make as I write to you with my own hand!

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. ¹⁸ 

[2:5]  ¹ 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]  ² tn Or “we did not cave in to their demands.”

[2:5]  ³ tn Grk “even for an hour” (an idiom for a very short period of time).

[2:5]  ⁴ 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).

[2:13]  ⁵ tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).

[2:20]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “flesh.”

[2:20]  ⁹ 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.

[4:14]  ¹⁰ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ¹¹ 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]  ¹² 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.

[5:1]  ¹³ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ¹⁴ sn Here the yoke figuratively represents the burdensome nature of slavery.

[5:13]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ¹⁶ tn Grk “as an opportunity for the flesh”; 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.”

[5:13]  ¹⁷ tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).

[6:13]  ¹⁸ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).