Galatia 4:31

4:31 Therefore, brothers and sisters, ¹  we are not children of the slave woman but of the free woman.

Galatia 1:3

1:3 Grace and peace to you ²  from God the Father and our ³  Lord Jesus Christ,

Galatia 1:12

1:12 For I did not receive it or learn it from any human source; ⁴  instead I received it ⁵  by a revelation of Jesus Christ. ⁶ 

Galatia 4:23

4:23 But one, the son by the slave woman, was born by natural descent, ⁷  while the other, the son by the free woman, was born through the promise.

Galatia 4:22

4:22 For it is written that Abraham had two sons, one by the ⁸  slave woman and the other by the free woman.

Galatia 2:15

Jews and Gentiles are Justified by Faith

2:15 We are Jews by birth ⁹  and not Gentile sinners, ¹⁰ 

Galatia 1:1

Salutation

1:1 From Paul, ¹¹  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatia 1:8

1:8 But even if we (or an angel from heaven) should preach ¹²  a gospel contrary to the one we preached to you, ¹³  let him be condemned to hell! ¹⁴ 

Galatia 5:8

5:8 This persuasion ¹⁵  does not come from the one who calls you!

Galatia 6:8

6:8 because the person who sows to his own flesh ¹⁶  will reap corruption ¹⁷  from the flesh, ¹⁸  but the one who sows to the Spirit will reap eternal life from the Spirit.

Galatia 5:4

5:4 You who are trying to be declared righteous ¹⁹  by the law have been alienated ²⁰  from Christ; you have fallen away from grace!

Galatia 3:2

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 ²¹  or by believing what you heard? ²² 

Galatia 1:2

1:2 and all the brothers with me, to the churches of Galatia.

Galatia 2:12

2:12 Until ²³  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ²⁴  and separated himself ²⁵  because he was afraid of those who were pro-circumcision. ²⁶ 

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 ²⁷  who called you by the grace of Christ ²⁸  and are following ²⁹  a different ³⁰  gospel –

Galatia 3:18

3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ³¹  it to Abraham through the promise.

Galatia 2:21

2:21 I do not set aside ³²  God’s grace, because if righteousness ³³  could come through the law, then Christ died for nothing! ³⁴ 

Galatia 3:9

3:9 So then those who believe ³⁵  are blessed along with Abraham the believer.

Galatia 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ³⁶  the world has been crucified to me, and I to the world.

Galatia 1:17

1:17 nor did I go up to Jerusalem ³⁷  to see those who were apostles before me, but right away I departed to Arabia, ³⁸  and then returned to Damascus.

Galatia 4:24

4:24 These things may be treated as an allegory, ³⁹  for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.

Galatia 1:15

1:15 But when the one ⁴⁰  who set me apart from birth ⁴¹  and called me by his grace was pleased

Galatia 1:14

1:14 I ⁴²  was advancing in Judaism beyond many of my contemporaries in my nation, ⁴³  and was ⁴⁴  extremely zealous for the traditions of my ancestors. ⁴⁵ 

Galatia 1:11

Paul’s Vindication of His Apostleship

1:11 Now ⁴⁶  I want you to know, brothers and sisters, ⁴⁷  that the gospel I preached is not of human origin. ⁴⁸ 

Galatia 3:5

3:5 Does God then give ⁴⁹  you the Spirit and work miracles among you by your doing the works of the law ⁵⁰  or by your believing what you heard? ⁵¹ 

Galatia 3:13

3:13 Christ redeemed us from the curse of the law by becoming ⁵²  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁵³ 

Galatia 6:17

6:17 From now on let no one cause me trouble, for I bear the marks of Jesus on my body. ⁵⁴ 

Galatia 4:30

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” ⁵⁵  of the free woman.

Galatia 3:7

3:7 so then, understand ⁵⁶  that those who believe are the sons of Abraham. ⁵⁷ 

Galatia 4:28-29

4:28 But you, ⁵⁸  brothers and sisters, ⁵⁹  are children of the promise like Isaac. 4:29 But just as at that time the one born by natural descent ⁶⁰  persecuted the one born according to the Spirit, ⁶¹  so it is now.

Galatia 4:4

4:4 But when the appropriate time ⁶²  had come, God sent out his Son, born of a woman, born under the law,

Galatia 2:16

2:16 yet we know ⁶³  that no one ⁶⁴  is justified by the works of the law ⁶⁵  but by the faithfulness of Jesus Christ. ⁶⁶  And ⁶⁷  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁶⁸  and not by the works of the law, because by the works of the law no one ⁶⁹  will be justified.

Galatia 3:21

3:21 Is the law therefore opposed to the promises of God? ⁷⁰  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁷¹ 

Galatia 3:15

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ⁷²  I offer an example from everyday life: ⁷³  When a covenant ⁷⁴  has been ratified, ⁷⁵  even though it is only a human contract, no one can set it aside or add anything to it.

Galatia 3:22

3:22 But the scripture imprisoned ⁷⁶  everything and everyone ⁷⁷  under sin so that the promise could be given – because of the faithfulness ⁷⁸  of Jesus Christ – to those who believe.

Galatia 6:12

6:12 Those who want to make a good showing in external matters ⁷⁹  are trying to force you to be circumcised. They do so ⁸⁰  only to avoid being persecuted ⁸¹  for the cross of Christ.

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, ⁸²  saying, “All the nations ⁸³  will be blessed in you.” ⁸⁴ 

Galatia 3:12

3:12 But the law is not based on faith, ⁸⁵  but the one who does the works of the law ⁸⁶  will live by them. ⁸⁷ 

Galatia 1:13

1:13 For you have heard of my former way of life ⁸⁸  in Judaism, how I was savagely persecuting the church of God and trying to destroy it.

Galatia 3:24

3:24 Thus the law had become our guardian ⁸⁹  until Christ, so that we could be declared righteous ⁹⁰  by faith.

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. ⁹¹ 

Galatia 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ⁹²  so that we could receive the promise of the Spirit by faith.

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. ⁹³ 

Galatia 1:9

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! ⁹⁴ 

Galatia 4:27

4:27 For it is written:

“Rejoice, O barren woman who does not bear children; ⁹⁵ 

break forth and shout, you who have no birth pains,

because the children of the desolate woman are more numerous

than those of the woman who has a husband.” ⁹⁶ 

Galatia 2:4

2:4 Now this matter arose ⁹⁷  because of the false brothers with false pretenses ⁹⁸  who slipped in unnoticed to spy on ⁹⁹  our freedom that we have in Christ Jesus, to make us slaves. ¹⁰⁰ 

Galatia 3:19

3:19 Why then was the law given? ¹⁰¹  It was added ¹⁰²  because of transgressions, ¹⁰³  until the arrival of the descendant ¹⁰⁴  to whom the promise had been made. It was administered ¹⁰⁵  through angels by an intermediary. ¹⁰⁶ 

Galatia 2:2

2:2 I went there ¹⁰⁷  because of ¹⁰⁸  a revelation and presented ¹⁰⁹  to them the gospel that I preach among the Gentiles. But I did so ¹¹⁰  only in a private meeting with the influential people, ¹¹¹  to make sure that I was not running – or had not run ¹¹²  – in vain.

Galatia 1:24

1:24 So ¹¹³  they glorified God because of me. ¹¹⁴ 

Galatia 5:11

5:11 Now, brothers and sisters, ¹¹⁵  if I am still preaching circumcision, why am I still being persecuted? ¹¹⁶  In that case the offense of the cross ¹¹⁷  has been removed. ¹¹⁸ 

Galatia 6:10

6:10 So then, ¹¹⁹  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ¹²⁰ 

Galatia 3:26

3:26 For in Christ Jesus you are all sons of God through faith. ¹²¹ 

Galatia 4:11

4:11 I fear for you that my work for you may have been in vain.

Galatia 4:26

4:26 But the Jerusalem above is free, ¹²²  and she is our mother.

Galatia 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

Galatia 5:7

5:7 You were running well; who prevented you from obeying ¹²³  the truth?

Galatia 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ¹²⁴  “Abba! ¹²⁵  Father!”

Galatia 5:1

Freedom of the Believer

5:1 For freedom ¹²⁶  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹²⁷  of slavery.

Galatia 3:16

3:16 Now the promises were spoken to Abraham and to his descendant. ¹²⁸  Scripture ¹²⁹  does not say, “and to the descendants,” ¹³⁰  referring to many, but “and to your descendant,” ¹³¹  referring to one, who is Christ.

Galatia 5:21

5:21 envying, ¹³²  murder, ¹³³  drunkenness, carousing, ¹³⁴  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Galatia 1:19

1:19 But I saw none of the other apostles ¹³⁵  except James the Lord’s brother.

Galatia 4:8

Heirs of Promise Are Not to Return to Law

4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. ¹³⁶ 

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ¹³⁷  is no different from a slave, though he is the owner ¹³⁸  of everything.

Galatia 4:17

4:17 They court you eagerly, ¹³⁹  but for no good purpose; ¹⁴⁰  they want to exclude you, so that you would seek them eagerly. ¹⁴¹ 

Galatia 2:6

2:6 But from those who were influential ¹⁴²  (whatever they were makes no difference to me; God shows no favoritism between people ¹⁴³ ) – those influential leaders ¹⁴⁴  added ¹⁴⁵  nothing to my message. ¹⁴⁶ 

Galatia 5:12

5:12 I wish those agitators ¹⁴⁷  would go so far as to ¹⁴⁸  castrate themselves! ¹⁴⁹ 

Galatia 1:16

1:16 to reveal his Son in ¹⁵⁰  me so that I could preach him ¹⁵¹  among the Gentiles, I did not go to ask advice from ¹⁵²  any human being, ¹⁵³ 

Galatia 1:23

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ¹⁵⁴  of the faith he once tried to destroy.”

Galatia 4:12

4:12 I beg you, brothers and sisters, ¹⁵⁵  become like me, because I have become like you. You have done me no wrong!

Galatia 4:20

4:20 I wish I could be with you now and change my tone of voice, ¹⁵⁶  because I am perplexed about you.

Galatia 4:3

4:3 So also we, when we were minors, ¹⁵⁷  were enslaved under the basic forces ¹⁵⁸  of the world.

Galatia 5:16

5:16 But I say, live ¹⁵⁹  by the Spirit and you will not carry out the desires of the flesh. ¹⁶⁰ 

Galatia 5:25

5:25 If we live by the Spirit, let us also behave in accordance with ¹⁶¹  the Spirit.

Galatia 6:9

6:9 So we must not grow weary ¹⁶²  in doing good, for in due time we will reap, if we do not give up. ¹⁶³ 

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ¹⁶⁴  or of God? Or am I trying to please people? ¹⁶⁵  If I were still trying to please ¹⁶⁶  people, ¹⁶⁷  I would not be a slave ¹⁶⁸  of Christ!

Galatia 2:19

2:19 For through the law I died to the law so that I may live to God.

Galatia 3:17

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, ¹⁶⁹  so as to invalidate the promise.

Galatia 4:14-15

4:14 and though my physical condition put you to the test, you did not despise or reject me. ¹⁷⁰  Instead, you welcomed me as though I were an angel of God, ¹⁷¹  as though I were Christ Jesus himself! ¹⁷²  4:15 Where then is your sense of happiness ¹⁷³  now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me!

Galatia 4:18

4:18 However, it is good ¹⁷⁴  to be sought eagerly ¹⁷⁵  for a good purpose ¹⁷⁶  at all times, and not only when I am present with you.

Galatia 5:10

5:10 I am confident ¹⁷⁷  in the Lord that you will accept no other view. ¹⁷⁸  But the one who is confusing ¹⁷⁹  you will pay the penalty, ¹⁸⁰  whoever he may be.

Galatia 6:16

6:16 And all who will behave ¹⁸¹  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ¹⁸² 

Galatia 3:10

3:10 For all who ¹⁸³  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” ¹⁸⁴ 

Galatia 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ¹⁸⁵  that are opposed to the flesh, for these are in opposition to ¹⁸⁶  each other, so that you cannot do what you want.

Galatia 2:20

2:20 I have been crucified with Christ, ¹⁸⁷  and it is no longer I who live, but Christ lives in me. So ¹⁸⁸  the life I now live in the body, ¹⁸⁹  I live because of the faithfulness of the Son of God, ¹⁹⁰  who loved me and gave himself for me.

[4:31]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[1:3]  ² tn Grk “Grace to you and peace.”

[1:3]  ³ tc ‡ The unusual order καὶ κυρίου ἡμῶν (kai kuriou Jhmwn), which produces the reading “our Lord Jesus Christ” instead of “God our Father,” is read by Ì^46,51vid B D F G H 1739 1881 Ï sy sa, while the more normal ἡμῶν καὶ κυρίου (Jhmwn kai kuriou) is found in א A P Ψ 33 81 326 365 2464 pc. Thus, the reading adopted in the translation is more widespread geographically and is found in the two earliest witnesses, along with several good representatives of the Alexandrian, Western, and Byzantine texttypes. Internally, there would be a strong motivation for scribes to change the order: “from God our Father and the Lord Jesus Christ” is Paul’s normal greeting; here alone is the pronoun attached to “Jesus Christ” (except in the pastorals, though the greeting in these letters is nevertheless unlike the rest of the corpus Paulinum). Intrinsically, the chosen reading is superior as well: Scribes would be prone to emulate Paul’s regular style, while in an early letter such as this one his regular style was yet to be established (for a similar situation, cf. the text-critical discussion at 1 Thess 1:1). Hence, there is a strong probability that the reading in the translation is authentic. Although B. M. Metzger argues that “the apostle’s stereotyped formula was altered by copyists who, apparently in the interest of Christian piety, transferred the possessive pronoun so it would be more closely associated with ‘Lord Jesus Christ’” (TCGNT 520), one might expect to see the same alterations in other Pauline letters. That this is not the case argues for “our Lord Jesus Christ” as the authentic reading here.

[1:12]  ⁴ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ⁵ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ⁶ 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.

[4:23]  ⁷ 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.”

[4:22]  ⁸ tn Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by ExSyn 225.

[2:15]  ⁹ tn Grk “by nature.”

[2:15]  ¹⁰ tn Grk “and not sinners from among the Gentiles.”

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:8]  ¹² 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]  ¹³ tn Or “other than the one we preached to you.”

[1:8]  ¹⁴ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[5:8]  ¹⁵ 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.

[6:8]  ¹⁶ 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]  ¹⁷ tn Or “destruction.”

[6:8]  ¹⁸ tn See the note on the previous occurrence of the word “flesh” in this verse.

[5:4]  ¹⁹ tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).

[5:4]  ²⁰ tn Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ. ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4.”

[3:2]  ²¹ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ²² tn Grk “by [the] hearing of faith.”

[2:12]  ²³ tn The conjunction γάρ has not been translated here.

[2:12]  ²⁴ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ²⁵ tn Or “and held himself aloof.”

[2:12]  ²⁶ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.

[1:6]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ³⁰ tn Grk “another.”

[3:18]  ³¹ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[2:21]  ³² tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ³³ tn Or “justification.”

[2:21]  ³⁴ tn Or “without cause,” “for no purpose.”

[3:9]  ³⁵ tn Grk “those who are by faith,” with the Greek expression “by faith” (ἐκ πίστεως, ek pistew") the same as the expression in v. 8.

[6:14]  ³⁶ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[1:17]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:17]  ³⁸ sn As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, “The Apostle Paul in Arabia,” Biblical World 41 (1913): 255-59.

[4:24]  ³⁹ tn Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account.

[1:15]  ⁴⁰ 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]  ⁴¹ tn Grk “from my mother’s womb.”

[1:14]  ⁴² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:14]  ⁴³ tn Or “among my race.”

[1:14]  ⁴⁴ tn Grk “was advancing beyond…nation, being.” The participle ὑπάρχων (Juparcwn) was translated as a finite verb due to requirements of contemporary English style.

[1:14]  ⁴⁵ sn The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.

[1:11]  ⁴⁶ tc ‡ The conjunction δέ (de) is found in Ì⁴⁶ א*^,2 A D¹ Ψ 1739 1881 Ï sy bo, while γάρ (gar) is the conjunction of choice in א¹ B D*^,c F G 33 pc lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.

[1:11]  ⁴⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:11]  ⁴⁸ tn Grk “is not according to man.”

[3:5]  ⁴⁹ tn Or “provide.”

[3:5]  ⁵⁰ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ⁵¹ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[3:13]  ⁵² tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁵³ 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.

[6:17]  ⁵⁴ tn Paul is probably referring to scars from wounds received in the service of Jesus, although the term στίγμα (stigma) may imply ownership and suggest these scars served as brands (L&N 8.55; 33.481; 90.84).

[4:30]  ⁵⁵ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

[3:7]  ⁵⁶ tn Grk “know.”

[3:7]  ⁵⁷ tn The phrase “sons of Abraham” is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close nonmaterial ties. It is this personality that has defined the relationship and its characteristics (BDAG 1024-25 s.v. υἱός 2.c.α).

[4:28]  ⁵⁸ tc Most mss (א A C D² Ψ 062 Ï lat sy bo) read “we” here, while “you” is found in Ì⁴⁶ B D* F G 0261^vid 0278 33 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.

[4:28]  ⁵⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:29]  ⁶⁰ tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.

[4:29]  ⁶¹ tn Or “the one born by the Spirit’s [power].”

[4:4]  ⁶² 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).

[2:16]  ⁶³ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁶⁴ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁶⁵ sn The law is a reference to the law of Moses.

[2:16]  ⁶⁶ tn Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[2:16]  sn On the phrase translated the faithfulness of Christ, 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.

[2:16]  ⁶⁷ tn 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.

[2:16]  ⁶⁸ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁶⁹ tn Or “no human being”; Grk “flesh.”

[3:21]  ⁷⁰ 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]  ⁷¹ tn Or “have been based on the law.”

[3:15]  ⁷² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ⁷³ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ⁷⁴ tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.

[3:15]  ⁷⁵ tn Or “has been put into effect.”

[3:22]  ⁷⁶ tn Or “locked up.”

[3:22]  ⁷⁷ tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.

[3:22]  ⁷⁸ tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:22]  sn On the phrase because of the faithfulness of Jesus Christ, 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.

[6:12]  ⁷⁹ tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”

[6:12]  ⁸⁰ tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.

[6:12]  ⁸¹ tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (Jina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diwkontai; Ì⁴⁶ A C F G K L P 0278 6 81 104 326 629 1175 1505 pm) and the subjunctive διώκωνται (diwkwntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.

[3:8]  ⁸² tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ⁸³ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ⁸⁴ sn A quotation from Gen 12:3; 18:18.

[3:12]  ⁸⁵ tn Grk “is not from faith.”

[3:12]  ⁸⁶ 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]  ⁸⁷ 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.

[1:13]  ⁸⁸ tn Or “lifestyle,” “behavior.”

[3:24]  ⁸⁹ 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]  ⁹⁰ tn Or “be justified.”

[3:11]  ⁹¹ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:14]  ⁹² tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[6:13]  ⁹³ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[1:9]  ⁹⁴ tn See the note on this phrase in the previous verse.

[4:27]  ⁹⁵ tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.

[4:27]  ⁹⁶ tn Grk “because more are the children of the barren one than of the one having a husband.”

[4:27]  sn A quotation from Isa 54:1.

[2:4]  ⁹⁷ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ⁹⁸ tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ⁹⁹ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ¹⁰⁰ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.

[3:19]  ¹⁰¹ tn Grk “Why then the law?”

[3:19]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ¹⁰⁵ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ¹⁰⁶ 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.

[2:2]  ¹⁰⁷ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ¹⁰⁸ 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]  ¹⁰⁹ tn Or “set before them.”

[2:2]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[1:24]  ¹¹³ tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.

[1:24]  ¹¹⁴ tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.

[5:11]  ¹¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ¹¹⁶ 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]  ¹¹⁷ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ¹¹⁸ tn Or “nullified.”

[6:10]  ¹¹⁹ 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]  ¹²⁰ tn Grk “to those who are members of the family of [the] faith.”

[3:26]  ¹²¹ tn Or “For you are all sons of God through faith in Christ Jesus.”

[4:26]  ¹²² sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.

[5:7]  ¹²³ 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.”

[4:6]  ¹²⁴ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ¹²⁵ 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).

[5:1]  ¹²⁶ 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]  ¹²⁷ sn Here the yoke figuratively represents the burdensome nature of slavery.

[3:16]  ¹²⁸ tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ¹²⁹ tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.

[3:16]  ¹³⁰ tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.

[3:16]  ¹³¹ tn See the note on “descendant” earlier in this verse.

[3:16]  sn A quotation from Gen 12:7; 13:15; 17:7; 24:7.

[5:21]  ¹³² tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ¹³³ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ¹³⁴ tn Or “revelings,” “orgies” (L&N 88.287).

[1:19]  ¹³⁵ tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.

[4:8]  ¹³⁶ tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”

[4:1]  ¹³⁷ 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]  ¹³⁸ tn Grk “master” or “lord” (κύριος, kurios).

[4:17]  ¹³⁹ tn Or “They are zealous for you.”

[4:17]  ¹⁴⁰ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ¹⁴¹ tn Or “so that you would be zealous.”

[2:6]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[5:12]  ¹⁴⁷ 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]  ¹⁴⁸ tn Grk “would even.”

[5:12]  ¹⁴⁹ 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.

[1:16]  ¹⁵⁰ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ¹⁵¹ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ¹⁵² 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]  ¹⁵³ tn Grk “from flesh and blood.”

[1:23]  ¹⁵⁴ tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[4:12]  ¹⁵⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:20]  ¹⁵⁶ tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

[4:3]  ¹⁵⁷ tn See the note on the word “minor” in 4:1.

[4:3]  ¹⁵⁸ 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.

[5:16]  ¹⁵⁹ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ¹⁶⁰ tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.

[5:25]  ¹⁶¹ tn Or “let us also follow,” “let us also walk by.”

[6:9]  ¹⁶² tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ¹⁶³ tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).

[1:10]  ¹⁶⁴ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ¹⁶⁵ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹⁶⁶ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ¹⁶⁷ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹⁶⁸ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:10]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[3:17]  ¹⁶⁹ 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.

[4:14]  ¹⁷⁰ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ¹⁷¹ 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]  ¹⁷² 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.

[4:15]  ¹⁷³ tn Or “blessedness.”

[4:18]  ¹⁷⁴ tn Or “commendable.”

[4:18]  ¹⁷⁵ tn Or “to be zealous.”

[4:18]  ¹⁷⁶ tn Grk “But it is always good to be zealous in good.”

[5:10]  ¹⁷⁷ 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]  ¹⁷⁸ tn Grk “that you will think nothing otherwise.”

[5:10]  ¹⁷⁹ 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]  ¹⁸⁰ 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.

[6:16]  ¹⁸¹ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ¹⁸² tn The word “and” (καί) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.”

[3:10]  ¹⁸³ tn Grk “For as many as.”

[3:10]  ¹⁸⁴ tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

[3:10]  sn A quotation from Deut 27:26.

[5:17]  ¹⁸⁵ tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

[5:17]  ¹⁸⁶ tn Or “are hostile toward” (L&N 39.1).

[2:20]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ tn Grk “flesh.”

[2:20]  ¹⁹⁰ 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.