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 1:14

1:14 I ¹  was advancing in Judaism beyond many of my contemporaries in my nation, ²  and was ³  extremely zealous for the traditions of my ancestors. ⁴ 

Galatia 3:1

Justification by Law or by Faith?

3:1 You ⁵  foolish Galatians! Who has cast a spell ⁶  on you? Before your eyes Jesus Christ was vividly portrayed ⁷  as crucified!

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 ⁸  it to Abraham through the promise.

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ⁹  is no different from a slave, though he is the owner ¹⁰  of everything.

Galatia 4:19

4:19 My children – I am again undergoing birth pains until Christ is formed in you! ¹¹ 

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” ¹²  of the free woman.

Galatia 5:11

5:11 Now, brothers and sisters, ¹³  if I am still preaching circumcision, why am I still being persecuted? ¹⁴  In that case the offense of the cross ¹⁵  has been removed. ¹⁶ 

Galatia 6:16

6:16 And all who will behave ¹⁷  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ¹⁸ 

[1:14]  ¹ 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]  ² tn Or “among my race.”

[1:14]  ³ 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]  ⁴ 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.

[3:1]  ⁵ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ⁶ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ⁷ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[3:18]  ⁸ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[4:1]  ⁹ 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]  ¹⁰ tn Grk “master” or “lord” (κύριος, kurios).

[4:19]  ¹¹ tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.

[4:19]  sn That is, until Christ’s nature or character is formed in them (see L&N 58.4).

[4:30]  ¹² sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

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

[5:11]  ¹⁴ 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]  ¹⁵ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ¹⁶ tn Or “nullified.”

[6:16]  ¹⁷ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ¹⁸ 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.”