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 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 ²  or by believing what you heard? ³ 

Galatia 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ⁴  so that we could receive the promise of the Spirit by faith.

Galatia 3:22

3:22 But the scripture imprisoned ⁵  everything and everyone ⁶  under sin so that the promise could be given – because of the faithfulness ⁷  of Jesus Christ – to those who believe.

Galatia 3:28

3:28 There is neither Jew nor Greek, there is neither slave ⁸  nor free, there is neither male nor female ⁹  – for all of you are one in Christ Jesus.

Galatia 4:12

4:12 I beg you, brothers and sisters, ¹⁰  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, ¹¹  because I am perplexed about you.

Galatia 5:11

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 

Galatia 6:12

6:12 Those who want to make a good showing in external matters ¹⁶  are trying to force you to be circumcised. They do so ¹⁷  only to avoid being persecuted ¹⁸  for the cross of Christ.

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

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

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

[3:14]  ⁴ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[3:22]  ⁵ tn Or “locked up.”

[3:22]  ⁶ 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]  ⁷ 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.

[3:28]  ⁸ tn See the note on the word “slave” in 1:10.

[3:28]  ⁹ tn Grk “male and female.”

[4:12]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:20]  ¹¹ tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

[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.”

[6:12]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.