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 ¹  sin? Absolutely not!

Galatia 2:15

Jews and Gentiles are Justified by Faith

2:15 We are Jews by birth ²  and not Gentile sinners, ³ 

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 3:22

3:22 But the scripture imprisoned ⁴  everything and everyone ⁵  under sin so that the promise could be given – because of the faithfulness ⁶  of Jesus Christ – to those who believe.

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ⁷  if a person ⁸  is discovered in some sin, ⁹  you who are spiritual ¹⁰  restore such a person in a spirit of gentleness. ¹¹  Pay close attention ¹²  to yourselves, so that you are not tempted too.

Galatia 5:19

5:19 Now the works of the flesh ¹³  are obvious: ¹⁴  sexual immorality, impurity, depravity,

Galatia 5:16

5:16 But I say, live ¹⁵  by the Spirit and you will not carry out the desires of the flesh. ¹⁶ 

Galatia 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ¹⁷  only do not use your freedom as an opportunity to indulge your flesh, ¹⁸  but through love serve one another. ¹⁹ 

Galatia 2:18

2:18 But if I build up again those things I once destroyed, ²⁰  I demonstrate that I am one who breaks God’s law. ²¹ 

Galatia 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

Galatia 5:24

5:24 Now those who belong to Christ ²²  have crucified the flesh ²³  with its passions ²⁴  and desires.

Galatia 3:21

3:21 Is the law therefore opposed to the promises of God? ²⁵  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ²⁶ 

Galatia 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ²⁷  that are opposed to the flesh, for these are in opposition to ²⁸  each other, so that you cannot do what you want.

Galatia 3:13

3:13 Christ redeemed us from the curse of the law by becoming ²⁹  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ³⁰ 

Galatia 3:19

3:19 Why then was the law given? ³¹  It was added ³²  because of transgressions, ³³  until the arrival of the descendant ³⁴  to whom the promise had been made. It was administered ³⁵  through angels by an intermediary. ³⁶ 

Galatia 6:8

6:8 because the person who sows to his own flesh ³⁷  will reap corruption ³⁸  from the flesh, ³⁹  but the one who sows to the Spirit will reap eternal life from the Spirit.

Galatia 2:16

2:16 yet we know ⁴⁰  that no one ⁴¹  is justified by the works of the law ⁴²  but by the faithfulness of Jesus Christ. ⁴³  And ⁴⁴  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁴⁵  and not by the works of the law, because by the works of the law no one ⁴⁶  will be justified.

[2:17]  ¹ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[2:15]  ² tn Grk “by nature.”

[2:15]  ³ tn Grk “and not sinners from among the Gentiles.”

[3:22]  ⁴ tn Or “locked up.”

[3:22]  ⁵ 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]  ⁶ 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.

[6:1]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ⁸ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ⁹ tn Or “some transgression” (L&N 88.297).

[6:1]  ¹⁰ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ¹¹ tn Or “with a gentle spirit” or “gently.”

[6:1]  ¹² tn Grk “taking careful notice.”

[5:19]  ¹³ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ¹⁴ tn Or “clear,” “evident.”

[5:16]  ¹⁵ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ¹⁶ tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.

[5:13]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ¹⁸ tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[5:13]  ¹⁹ tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).

[2:18]  ²⁰ tn Or “once tore down.”

[2:18]  ²¹ tn Traditionally, “that I am a transgressor.”

[5:24]  ²² tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ²³ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ²⁴ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[3:21]  ²⁵ 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]  ²⁶ tn Or “have been based on the law.”

[5:17]  ²⁷ tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

[5:17]  ²⁸ tn Or “are hostile toward” (L&N 39.1).

[3:13]  ²⁹ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ³⁰ 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.

[3:19]  ³¹ tn Grk “Why then the law?”

[3:19]  ³² 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]  ³³ 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]  ³⁴ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ³⁵ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ³⁶ 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.

[6:8]  ³⁷ tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[6:8]  ³⁸ tn Or “destruction.”

[6:8]  ³⁹ tn See the note on the previous occurrence of the word “flesh” in this verse.

[2:16]  ⁴⁰ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁴¹ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁴² sn The law is a reference to the law of Moses.

[2:16]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁴⁶ tn Or “no human being”; Grk “flesh.”