Galatia 2:13

2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ¹  by their hypocrisy.

Galatia 3:12

3:12 But the law is not based on faith, ²  but the one who does the works of the law ³  will live by them. ⁴ 

Galatia 1:16

1:16 to reveal his Son in ⁵  me so that I could preach him ⁶  among the Gentiles, I did not go to ask advice from ⁷  any human being, ⁸ 

Galatia 1:12

1:12 For I did not receive it or learn it from any human source; ⁹  instead I received it ¹⁰  by a revelation of Jesus Christ. ¹¹ 

Galatia 2:10

2:10 They requested ¹²  only that we remember the poor, the very thing I also was eager to do.

Galatia 3:6

3:6 Just as Abraham believed God, and it was credited to him as righteousness, ¹³ 

Galatia 4:17

4:17 They court you eagerly, ¹⁴  but for no good purpose; ¹⁵  they want to exclude you, so that you would seek them eagerly. ¹⁶ 

Galatia 1:18

1:18 Then after three years I went up to Jerusalem ¹⁷  to visit Cephas ¹⁸  and get information from him, ¹⁹  and I stayed with him fifteen days.

Galatia 2:11

Paul Rebukes Peter

2:11 But when Cephas ²⁰  came to Antioch, ²¹  I opposed him to his face, because he had clearly done wrong. ²² 

Galatia 2:17

2:17 But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages ²³  sin? Absolutely not!

Galatia 6:16

6:16 And all who will behave ²⁴  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ²⁵ 

Galatia 1:1

Salutation

1:1 From Paul, ²⁶  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatia 1:13

1:13 For you have heard of my former way of life ²⁷  in Judaism, how I was savagely persecuting the church of God and trying to destroy it.

Galatia 1:15

1:15 But when the one ²⁸  who set me apart from birth ²⁹  and called me by his grace was pleased

Galatia 4:4

4:4 But when the appropriate time ³⁰  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 ³¹  “Abba! ³²  Father!”

Galatia 4:25

4:25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children.

Galatia 6:13

6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. ³³ 

Galatia 2:2

2:2 I went there ³⁴  because of ³⁵  a revelation and presented ³⁶  to them the gospel that I preach among the Gentiles. But I did so ³⁷  only in a private meeting with the influential people, ³⁸  to make sure that I was not running – or had not run ³⁹  – in vain.

Galatia 2:9

2:9 and when James, Cephas, ⁴⁰  and John, who had a reputation as ⁴¹  pillars, ⁴²  recognized ⁴³  the grace that had been given to me, they gave to Barnabas and me ⁴⁴  the right hand of fellowship, agreeing ⁴⁵  that we would go to the Gentiles and they to the circumcised. ⁴⁶ 

Galatia 3:10

3:10 For all who ⁴⁷  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” ⁴⁸ 

Galatia 3:16

3:16 Now the promises were spoken to Abraham and to his descendant. ⁴⁹  Scripture ⁵⁰  does not say, “and to the descendants,” ⁵¹  referring to many, but “and to your descendant,” ⁵²  referring to one, who is Christ.

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” ⁵³  of the free woman.

[2:13]  ¹ tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).

[3:12]  ² tn Grk “is not from faith.”

[3:12]  ³ tn Grk “who does these things”; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.

[3:12]  ⁴ sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.

[1:16]  ⁵ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁶ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁷ 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]  ⁸ tn Grk “from flesh and blood.”

[1:12]  ⁹ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ¹⁰ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ¹¹ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.

[2:10]  ¹² tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.

[3:6]  ¹³ sn A quotation from Gen 15:6.

[4:17]  ¹⁴ tn Or “They are zealous for you.”

[4:17]  ¹⁵ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ¹⁶ tn Or “so that you would be zealous.”

[1:18]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:18]  ¹⁸ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[1:18]  ¹⁹ tn Although often translated “to get acquainted with Cephas,” this could give the impression of merely a social call. L&N 34.52 has “to visit, with the purpose of obtaining information” for the meaning of ἱστορέω (Jistorew), particularly in this verse.

[2:11]  ²⁰ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ²¹ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ²² tn Grk “because he stood condemned.”

[2:17]  ²³ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[6:16]  ²⁴ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ²⁵ 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.”

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:13]  ²⁷ tn Or “lifestyle,” “behavior.”

[1:15]  ²⁸ tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì⁴⁶ B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[1:15]  ²⁹ tn Grk “from my mother’s womb.”

[4:4]  ³⁰ 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]  ³¹ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ³² 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).

[6:13]  ³³ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[2:2]  ³⁴ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ³⁵ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ³⁶ tn Or “set before them.”

[2:2]  ³⁷ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ³⁸ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ³⁹ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:9]  ⁴⁰ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ⁴¹ tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.

[2:9]  ⁴² sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ⁴³ tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.

[2:9]  ⁴⁴ tn Grk “me and Barnabas.”

[2:9]  ⁴⁵ tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.

[2:9]  ⁴⁶ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[3:10]  ⁴⁷ tn Grk “For as many as.”

[3:10]  ⁴⁸ tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

[3:10]  sn A quotation from Deut 27:26.

[3:16]  ⁴⁹ tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ⁵⁰ tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.

[3:16]  ⁵¹ tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.

[3:16]  ⁵² tn See the note on “descendant” earlier in this verse.

[3:16]  sn A quotation from Gen 12:7; 13:15; 17:7; 24:7.

[4:30]  ⁵³ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.