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Galatia 1:3

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

Galatia 1:7

Konteks
1:7 not that there really is another gospel, 3  but 4  there are some who are disturbing you and wanting 5  to distort the gospel of Christ.

Galatia 3:26

Konteks
3:26 For in Christ Jesus you are all sons of God through faith. 6 

Galatia 3:29

Konteks
3:29 And if you belong to Christ, then you are Abraham’s descendants, 7  heirs according to the promise.

Galatia 5:2

Konteks
5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!

Galatia 5:24

Konteks
5:24 Now those who belong to Christ 8  have crucified the flesh 9  with its passions 10  and desires.
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[1:3]  1 tn Grk “Grace to you and peace.”

[1:3]  2 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 Ì46,51vid 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.

[1:7]  3 tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  4 tn Grk “except.”

[1:7]  5 tn Or “trying.”

[3:26]  6 tn Or “For you are all sons of God through faith in Christ Jesus.”

[3:29]  7 tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[5:24]  8 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]  9 tn See the note on the word “flesh” in Gal 5:13.

[5:24]  10 tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).



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