Galatia 2:15--4:31

Jews and Gentiles are Justified by Faith

2:15 We are Jews by birth ¹  and not Gentile sinners, ²  2:16 yet we know ³  that no one ⁴  is justified by the works of the law ⁵  but by the faithfulness of Jesus Christ. ⁶  And ⁷  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁸  and not by the works of the law, because by the works of the law no one ⁹  will be justified. 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 ¹⁰  sin? Absolutely not! 2:18 But if I build up again those things I once destroyed, ¹¹  I demonstrate that I am one who breaks God’s law. ¹²  2:19 For through the law I died to the law so that I may live to God. 2:20 I have been crucified with Christ, ¹³  and it is no longer I who live, but Christ lives in me. So ¹⁴  the life I now live in the body, ¹⁵  I live because of the faithfulness of the Son of God, ¹⁶  who loved me and gave himself for me. 2:21 I do not set aside ¹⁷  God’s grace, because if righteousness ¹⁸  could come through the law, then Christ died for nothing! ¹⁹ 

Justification by Law or by Faith?

3:1 You ²⁰  foolish Galatians! Who has cast a spell ²¹  on you? Before your eyes Jesus Christ was vividly portrayed ²²  as crucified! 3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law ²³  or by believing what you heard? ²⁴  3:3 Are you so foolish? Although you began ²⁵  with ²⁶  the Spirit, are you now trying to finish ²⁷  by human effort? ²⁸  3:4 Have you suffered so many things for nothing? – if indeed it was for nothing. 3:5 Does God then give ²⁹  you the Spirit and work miracles among you by your doing the works of the law ³⁰  or by your believing what you heard? ³¹ 

3:6 Just as Abraham believed God, and it was credited to him as righteousness, ³²  3:7 so then, understand ³³  that those who believe are the sons of Abraham. ³⁴  3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, ³⁵  saying, “All the nations ³⁶  will be blessed in you.” ³⁷  3:9 So then those who believe ³⁸  are blessed along with Abraham the believer. 3:10 For all who ³⁹  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.” ⁴⁰  3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ⁴¹  3:12 But the law is not based on faith, ⁴²  but the one who does the works of the law ⁴³  will live by them. ⁴⁴  3:13 Christ redeemed us from the curse of the law by becoming ⁴⁵  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁴⁶  3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ⁴⁷  so that we could receive the promise of the Spirit by faith.

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ⁴⁸  I offer an example from everyday life: ⁴⁹  When a covenant ⁵⁰  has been ratified, ⁵¹  even though it is only a human contract, no one can set it aside or add anything to it. 3:16 Now the promises were spoken to Abraham and to his descendant. ⁵²  Scripture ⁵³  does not say, “and to the descendants,” ⁵⁴  referring to many, but “and to your descendant,” ⁵⁵  referring to one, who is Christ. 3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, ⁵⁶  so as to invalidate the promise. 3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ⁵⁷  it to Abraham through the promise.

3:19 Why then was the law given? ⁵⁸  It was added ⁵⁹  because of transgressions, ⁶⁰  until the arrival of the descendant ⁶¹  to whom the promise had been made. It was administered ⁶²  through angels by an intermediary. ⁶³  3:20 Now an intermediary is not for one party alone, but God is one. ⁶⁴  3:21 Is the law therefore opposed to the promises of God? ⁶⁵  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁶⁶  3:22 But the scripture imprisoned ⁶⁷  everything and everyone ⁶⁸  under sin so that the promise could be given – because of the faithfulness ⁶⁹  of Jesus Christ – to those who believe.

Sons of God Are Heirs of Promise

3:23 Now before faith ⁷⁰  came we were held in custody under the law, being kept as prisoners ⁷¹  until the coming faith would be revealed. 3:24 Thus the law had become our guardian ⁷²  until Christ, so that we could be declared righteous ⁷³  by faith. 3:25 But now that faith has come, we are no longer under a guardian. ⁷⁴  3:26 For in Christ Jesus you are all sons of God through faith. ⁷⁵  3:27 For all of you who ⁷⁶  were baptized into Christ have clothed yourselves with Christ. 3:28 There is neither Jew nor Greek, there is neither slave ⁷⁷  nor free, there is neither male nor female ⁷⁸  – for all of you are one in Christ Jesus. 3:29 And if you belong to Christ, then you are Abraham’s descendants, ⁷⁹  heirs according to the promise.

4:1 Now I mean that the heir, as long as he is a minor, ⁸⁰  is no different from a slave, though he is the owner ⁸¹  of everything. 4:2 But he is under guardians ⁸²  and managers until the date set by his ⁸³  father. 4:3 So also we, when we were minors, ⁸⁴  were enslaved under the basic forces ⁸⁵  of the world. 4:4 But when the appropriate time ⁸⁶  had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ⁸⁷  4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ⁸⁸  “Abba! ⁸⁹  Father!” 4:7 So you are no longer a slave but a son, and if you are ⁹⁰  a son, then you are also an heir through God. ⁹¹ 

Heirs of Promise Are Not to Return to Law

4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. ⁹²  4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless ⁹³  basic forces? ⁹⁴  Do you want to be enslaved to them all over again? ⁹⁵  4:10 You are observing religious ⁹⁶  days and months and seasons and years. 4:11 I fear for you that my work for you may have been in vain. 4:12 I beg you, brothers and sisters, ⁹⁷  become like me, because I have become like you. You have done me no wrong!

Personal Appeal of Paul

4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you, 4:14 and though my physical condition put you to the test, you did not despise or reject me. ⁹⁸  Instead, you welcomed me as though I were an angel of God, ⁹⁹  as though I were Christ Jesus himself! ¹⁰⁰  4:15 Where then is your sense of happiness ¹⁰¹  now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me! 4:16 So then, have I become your enemy by telling you the truth? ¹⁰² 

4:17 They court you eagerly, ¹⁰³  but for no good purpose; ¹⁰⁴  they want to exclude you, so that you would seek them eagerly. ¹⁰⁵  4:18 However, it is good ¹⁰⁶  to be sought eagerly ¹⁰⁷  for a good purpose ¹⁰⁸  at all times, and not only when I am present with you. 4:19 My children – I am again undergoing birth pains until Christ is formed in you! ¹⁰⁹  4:20 I wish I could be with you now and change my tone of voice, ¹¹⁰  because I am perplexed about you.

An Appeal from Allegory

4:21 Tell me, you who want to be under the law, do you not understand the law? ¹¹¹  4:22 For it is written that Abraham had two sons, one by the ¹¹²  slave woman and the other by the free woman. 4:23 But one, the son by the slave woman, was born by natural descent, ¹¹³  while the other, the son by the free woman, was born through the promise. 4:24 These things may be treated as an allegory, ¹¹⁴  for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar. 4:25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 4:26 But the Jerusalem above is free, ¹¹⁵  and she is our mother. 4:27 For it is written:

“Rejoice, O barren woman who does not bear children; ¹¹⁶ 

break forth and shout, you who have no birth pains,

because the children of the desolate woman are more numerous

than those of the woman who has a husband.” ¹¹⁷ 

4:28 But you, ¹¹⁸  brothers and sisters, ¹¹⁹  are children of the promise like Isaac. 4:29 But just as at that time the one born by natural descent ¹²⁰  persecuted the one born according to the Spirit, ¹²¹  so it is now. 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” ¹²²  of the free woman. 4:31 Therefore, brothers and sisters, ¹²³  we are not children of the slave woman but of the free woman.

[2:15]  ¹ tn Grk “by nature.”

[2:15]  ² tn Grk “and not sinners from among the Gentiles.”

[2:16]  ³ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁴ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁵ sn The law is a reference to the law of Moses.

[2:16]  ⁶ tn Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[2:16]  sn On the phrase translated the faithfulness of Christ, 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.

[2:16]  ⁷ tn 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.

[2:16]  ⁸ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁹ tn Or “no human being”; Grk “flesh.”

[2:17]  ¹⁰ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[2:18]  ¹¹ tn Or “once tore down.”

[2:18]  ¹² tn Traditionally, “that I am a transgressor.”

[2:20]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “flesh.”

[2:20]  ¹⁶ 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.

[2:21]  ¹⁷ tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ¹⁸ tn Or “justification.”

[2:21]  ¹⁹ tn Or “without cause,” “for no purpose.”

[3:1]  ²⁰ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ²¹ 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]  ²² tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[3:2]  ²³ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ²⁴ tn Grk “by [the] hearing of faith.”

[3:3]  ²⁵ tn Grk “Having begun”; the participle ἐναρξάμενοι (enarxamenoi) has been translated concessively.

[3:3]  ²⁶ tn Or “by the Spirit.”

[3:3]  ²⁷ tn The verb ἐπιτελεῖσθε (epiteleisqe) has been translated as a conative present (see ExSyn 534). This is something the Galatians were attempting to do, but could not accomplish successfully.

[3:3]  ²⁸ tn Grk “in/by [the] flesh.”

[3:5]  ²⁹ tn Or “provide.”

[3:5]  ³⁰ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ³¹ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[3:6]  ³² sn A quotation from Gen 15:6.

[3:7]  ³³ tn Grk “know.”

[3:7]  ³⁴ tn The phrase “sons of Abraham” is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close nonmaterial ties. It is this personality that has defined the relationship and its characteristics (BDAG 1024-25 s.v. υἱός 2.c.α).

[3:8]  ³⁵ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ³⁶ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ³⁷ sn A quotation from Gen 12:3; 18:18.

[3:9]  ³⁸ tn Grk “those who are by faith,” with the Greek expression “by faith” (ἐκ πίστεως, ek pistew") the same as the expression in v. 8.

[3:10]  ³⁹ tn Grk “For as many as.”

[3:10]  ⁴⁰ 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.

[3:11]  ⁴¹ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:12]  ⁴² tn Grk “is not from faith.”

[3:12]  ⁴³ 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]  ⁴⁴ 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.

[3:13]  ⁴⁵ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁴⁶ 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]  ⁴⁷ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[3:15]  ⁴⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ⁴⁹ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ⁵⁰ tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.

[3:15]  ⁵¹ tn Or “has been put into effect.”

[3:16]  ⁵² tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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.

[3:17]  ⁵⁶ tc Most mss (D F G I 0176 0278 Ï it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in Ì⁴⁶ א A B C P Ψ 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [ei" Criston] rather than ἐν Χριστῷ [en Cristw]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.

[3:18]  ⁵⁷ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[3:19]  ⁵⁸ tn Grk “Why then the law?”

[3:19]  ⁵⁹ tc For προσετέθη (proseteqh) several Western mss have ἐτέθη (eteqh, “it was established”; so D* F G it Ir^lat Ambst Spec). The net effect of this reading, in conjunction with the largely Western reading of πράξεων (praxewn) for παραβάσεων (parabasewn), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul’s harsh saying here about the law than vice versa; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15-18), indicating, more than likely, its temporary nature; [2] the verb “was added” in v. 19 (προσετέθη) is different from the verb in v. 15 (ἐπιδιατάσσεται, epidiatassetai); virtually all exegetes recognize this as an intentional linguistic shift on Paul’s part in order not to contradict his statement in v. 15; [3] the temper of 3:1–4:7 is decidedly against a positive statement about the Torah’s role in Heilsgeschichte.

[3:19]  ⁶⁰ tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì⁴⁶ F G it Ir^lat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.

[3:19]  ⁶¹ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ⁶² tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ⁶³ tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.

[3:20]  ⁶⁴ 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.

[3:21]  ⁶⁵ tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì⁴⁶ B d Ambst lack the words. Ì⁴⁶ and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Cristou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁷ rightly places the words in brackets, indicating doubts as to their authenticity.

[3:21]  ⁶⁶ tn Or “have been based on the law.”

[3:22]  ⁶⁷ tn Or “locked up.”

[3:22]  ⁶⁸ tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.

[3:22]  ⁶⁹ tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:22]  sn On the phrase because of the faithfulness of Jesus Christ, 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.

[3:23]  ⁷⁰ tn Or “the faithfulness [of Christ] came.”

[3:23]  ⁷¹ tc Instead of the present participle συγκλειόμενοι (sunkleiomenoi; found in Ì⁴⁶ א A B D* F G P Ψ 33 1739 al), C D¹ 0176 0278 Ï have the perfect συγκεκλεισμένοι (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined”). The present participle of course allows for such options, but also allows for contemporaneous time (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses.

[3:23]  tn Grk “being confined.”

[3:24]  ⁷² tn Or “disciplinarian,” “custodian,” or “guide.” According to BDAG 748 s.v. παιδαγωγός, “the man, usu. a slave…whose duty it was to conduct a boy or youth…to and from school and to superintend his conduct gener.; he was not a ‘teacher’ (despite the present mng. of the derivative ‘pedagogue’…When the young man became of age, the π. was no longer needed.” L&N 36.5 gives “guardian, leader, guide” here.

[3:24]  ⁷³ tn Or “be justified.”

[3:25]  ⁷⁴ tn See the note on the word “guardian” in v. 24. The punctuation of vv. 25, 26, and 27 is difficult to represent because of the causal connections between each verse. English style would normally require a comma either at the end of v. 25 or v. 26, but in so doing the translation would then link v. 26 almost exclusively with either v. 25 or v. 27; this would be problematic as scholars debate which two verses are to be linked. Because of this, the translation instead places a period at the end of each verse. This preserves some of the ambiguity inherent in the Greek and does not exclude any particular causal connection.

[3:26]  ⁷⁵ tn Or “For you are all sons of God through faith in Christ Jesus.”

[3:27]  ⁷⁶ tn Grk “For as many of you as.”

[3:28]  ⁷⁷ tn See the note on the word “slave” in 1:10.

[3:28]  ⁷⁸ tn Grk “male and female.”

[3:29]  ⁷⁹ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[4:1]  ⁸⁰ 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]  ⁸¹ tn Grk “master” or “lord” (κύριος, kurios).

[4:2]  ⁸² tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ⁸³ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[4:3]  ⁸⁴ tn See the note on the word “minor” in 4:1.

[4:3]  ⁸⁵ tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.

[4:4]  ⁸⁶ 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).

[4:5]  ⁸⁷ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[4:6]  ⁸⁸ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ⁸⁹ 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).

[4:7]  ⁹⁰ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

[4:7]  ⁹¹ 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).

[4:8]  ⁹² tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”

[4:9]  ⁹³ tn Or “useless.” See L&N 65.16.

[4:9]  ⁹⁴ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ⁹⁵ tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.

[4:10]  ⁹⁶ 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.

[4:12]  ⁹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:14]  ⁹⁸ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ⁹⁹ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[4:14]  ¹⁰⁰ tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.

[4:15]  ¹⁰¹ tn Or “blessedness.”

[4:16]  ¹⁰² tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).

[4:17]  ¹⁰³ tn Or “They are zealous for you.”

[4:17]  ¹⁰⁴ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ¹⁰⁵ tn Or “so that you would be zealous.”

[4:18]  ¹⁰⁶ tn Or “commendable.”

[4:18]  ¹⁰⁷ tn Or “to be zealous.”

[4:18]  ¹⁰⁸ tn Grk “But it is always good to be zealous in good.”

[4:19]  ¹⁰⁹ 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).

[4:20]  ¹¹⁰ tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

[4:21]  ¹¹¹ 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.

[4:22]  ¹¹² tn Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by ExSyn 225.

[4:23]  ¹¹³ tn Grk “born according to the flesh”; BDAG 916 s.v. σάρξ 4 has “Of natural descent τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα τῆς ἐπαγγελίας). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal 4:23; cp. vs. 29.”

[4:24]  ¹¹⁴ 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.

[4:26]  ¹¹⁵ sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.

[4:27]  ¹¹⁶ tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.

[4:27]  ¹¹⁷ tn Grk “because more are the children of the barren one than of the one having a husband.”

[4:27]  sn A quotation from Isa 54:1.

[4:28]  ¹¹⁸ tc Most mss (א A C D² Ψ 062 Ï lat sy bo) read “we” here, while “you” is found in Ì⁴⁶ B D* F G 0261^vid 0278 33 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.

[4:28]  ¹¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:29]  ¹²⁰ tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.

[4:29]  ¹²¹ tn Or “the one born by the Spirit’s [power].”

[4:30]  ¹²² sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

[4:31]  ¹²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.