Galatia 1:7

1:7 not that there really is another gospel, ¹  but ²  there are some who are disturbing you and wanting ³  to distort the gospel of Christ.

Galatia 2:12

2:12 Until ⁴  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ⁵  and separated himself ⁶  because he was afraid of those who were pro-circumcision. ⁷ 

Galatia 3:5

3:5 Does God then give ⁸  you the Spirit and work miracles among you by your doing the works of the law ⁹  or by your believing what you heard? ¹⁰ 

Galatia 4:10

4:10 You are observing religious ¹¹  days and months and seasons and years.

Galatia 4:21

An Appeal from Allegory

4:21 Tell me, you who want to be under the law, do you not understand the law? ¹² 

Galatia 2:4

2:4 Now this matter arose ¹³  because of the false brothers with false pretenses ¹⁴  who slipped in unnoticed to spy on ¹⁵  our freedom that we have in Christ Jesus, to make us slaves. ¹⁶ 

Galatia 5:10-11

5:10 I am confident ¹⁷  in the Lord that you will accept no other view. ¹⁸  But the one who is confusing ¹⁹  you will pay the penalty, ²⁰  whoever he may be. 5:11 Now, brothers and sisters, ²¹  if I am still preaching circumcision, why am I still being persecuted? ²²  In that case the offense of the cross ²³  has been removed. ²⁴ 

Galatia 6:12

6:12 Those who want to make a good showing in external matters ²⁵  are trying to force you to be circumcised. They do so ²⁶  only to avoid being persecuted ²⁷  for the cross of Christ.

[1:7]  ¹ 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]  ² tn Grk “except.”

[1:7]  ³ tn Or “trying.”

[2:12]  ⁴ tn The conjunction γάρ has not been translated here.

[2:12]  ⁵ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ⁶ tn Or “and held himself aloof.”

[2:12]  ⁷ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.

[3:5]  ⁸ tn Or “provide.”

[3:5]  ⁹ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ¹⁰ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[4:10]  ¹¹ tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.

[4:21]  ¹² tn Or “will you not hear what the law says?” The Greek verb ἀκούω (akouw) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.

[2:4]  ¹³ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ¹⁴ tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ¹⁵ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ¹⁶ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.

[5:10]  ¹⁷ tn The verb translated “I am confident” (πέποιθα, pepoiqa) comes from the same root in Greek as the words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8.

[5:10]  ¹⁸ tn Grk “that you will think nothing otherwise.”

[5:10]  ¹⁹ tn Or “is stirring you up”; Grk “is troubling you.” In context Paul is referring to the confusion and turmoil caused by those who insist that Gentile converts to Christianity must observe the Mosaic law.

[5:10]  ²⁰ tn Or “will suffer condemnation” (L&N 90.80); Grk “will bear his judgment.” The translation “must pay the penalty” is given as an explanatory gloss on the phrase by BDAG 171 s.v. βαστάζω 2.b.β.

[5:11]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ²² 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]  ²³ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ²⁴ tn Or “nullified.”

[6:12]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.