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 2:20

2:20 I have been crucified with Christ, ¹  and it is no longer I who live, but Christ lives in me. So ²  the life I now live in the body, ³  I live because of the faithfulness of the Son of God, ⁴  who loved me and gave himself for me.

Galatia 3:13-14

3:13 Christ redeemed us from the curse of the law by becoming ⁵  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁶  3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ⁷  so that we could receive the promise of the Spirit by faith.

Galatia 4:7

4:7 So you are no longer a slave but a son, and if you are ⁸  a son, then you are also an heir through God. ⁹ 

Galatia 3:20

3:20 Now an intermediary is not for one party alone, but God is one. ¹⁰ 

Galatia 6:7

6:7 Do not be deceived. God will not be made a fool. ¹¹  For a person ¹²  will reap what he sows,

Galatia 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ¹³  who called you by the grace of Christ ¹⁴  and are following ¹⁵  a different ¹⁶  gospel –

Galatia 1:16

1:16 to reveal his Son in ¹⁷  me so that I could preach him ¹⁸  among the Gentiles, I did not go to ask advice from ¹⁹  any human being, ²⁰ 

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 ²¹  it to Abraham through the promise.

Galatia 4:4

4:4 But when the appropriate time ²²  had come, God sent out his Son, born of a woman, born under the law,

Galatia 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ²³  “Abba! ²⁴  Father!”

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, ²⁵  saying, “All the nations ²⁶  will be blessed in you.” ²⁷ 

Galatia 4:24

4:24 These things may be treated as an allegory, ²⁸  for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.

[2:20]  ¹ 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]  ² 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]  ³ tn Grk “flesh.”

[2:20]  ⁴ 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.

[3:13]  ⁵ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁶ 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.

[3:14]  ⁷ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[4:7]  ⁸ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

[4:7]  ⁹ tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739^c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א² C³ D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì⁴⁶ א* A B C* 33 1739*^vid lat bo Cl).

[3:20]  ¹⁰ tn The meaning of this verse is disputed. According to BDAG 634 s.v. μεσίτης, “It prob. means that the activity of an intermediary implies the existence of more than one party, and hence may be unsatisfactory because it must result in a compromise. The presence of an intermediary would prevent attainment, without any impediment, of the purpose of the εἶς θεός in giving the law.” See also A. Oepke, TDNT 4:598-624, esp. 618-19.

[6:7]  ¹¹ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ¹² tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[1:6]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ¹⁶ tn Grk “another.”

[1:16]  ¹⁷ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ¹⁸ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ¹⁹ 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]  ²⁰ tn Grk “from flesh and blood.”

[3:18]  ²¹ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[4:4]  ²² 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).

[4:6]  ²³ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ²⁴ 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).

[3:8]  ²⁵ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ²⁶ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ²⁷ sn A quotation from Gen 12:3; 18:18.

[4:24]  ²⁸ 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.