Galatia 1:23

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

Galatia 2:11

Paul Rebukes Peter

2:11 But when Cephas ²  came to Antioch, ³  I opposed him to his face, because he had clearly done wrong. ⁴ 

Galatia 2:17

2:17 But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages ⁵  sin? Absolutely not!

Galatia 3:11-12

3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ⁶  3:12 But the law is not based on faith, ⁷  but the one who does the works of the law ⁸  will live by them. ⁹ 

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 ¹⁰  it to Abraham through the promise.

Galatia 3:23

Sons of God Are Heirs of Promise

3:23 Now before faith ¹¹  came we were held in custody under the law, being kept as prisoners ¹²  until the coming faith would be revealed.

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ¹³  is no different from a slave, though he is the owner ¹⁴  of everything.

Galatia 4:20

4:20 I wish I could be with you now and change my tone of voice, ¹⁵  because I am perplexed about you.

Galatia 4:23

4:23 But one, the son by the slave woman, was born by natural descent, ¹⁶  while the other, the son by the free woman, was born through the promise.

Galatia 5:3

5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey ¹⁷  the whole law.

Galatia 5:11

5:11 Now, brothers and sisters, ¹⁸  if I am still preaching circumcision, why am I still being persecuted? ¹⁹  In that case the offense of the cross ²⁰  has been removed. ²¹ 

Galatia 5:22

5:22 But the fruit of the Spirit ²²  is love, ²³  joy, peace, patience, kindness, goodness, faithfulness, ²⁴ 

Galatia 5:24

5:24 Now those who belong to Christ ²⁵  have crucified the flesh ²⁶  with its passions ²⁷  and desires.

Galatia 6:9-10

6:9 So we must not grow weary ²⁸  in doing good, for in due time we will reap, if we do not give up. ²⁹  6:10 So then, ³⁰  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ³¹ 

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

[2:11]  ² sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ³ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ⁴ tn Grk “because he stood condemned.”

[2:17]  ⁵ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[3:11]  ⁶ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:12]  ⁷ tn Grk “is not from faith.”

[3:12]  ⁸ 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]  ⁹ 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.

[3:18]  ¹⁰ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[3:23]  ¹¹ tn Or “the faithfulness [of Christ] came.”

[3:23]  ¹² tc Instead of the present participle συγκλειόμενοι (sunkleiomenoi; found in Ì⁴⁶ א A B D* F G P Ψ 33 1739 al), C D¹ 0176 0278 Ï have the perfect συγκεκλεισμένοι (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined”). The present participle of course allows for such options, but also allows for contemporaneous time (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses.

[3:23]  tn Grk “being confined.”

[4:1]  ¹³ 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]  ¹⁴ tn Grk “master” or “lord” (κύριος, kurios).

[4:20]  ¹⁵ tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

[4:23]  ¹⁶ 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.”

[5:3]  ¹⁷ tn Or “keep”; or “carry out”; Grk “do.”

[5:11]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ¹⁹ 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]  ²⁰ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ²¹ tn Or “nullified.”

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

[5:22]  ²³ 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]  ²⁴ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:24]  ²⁵ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ²⁶ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ²⁷ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[6:9]  ²⁸ tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ²⁹ 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).

[6:10]  ³⁰ 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]  ³¹ tn Grk “to those who are members of the family of [the] faith.”