Galatia 2:5

2:5 But ¹  we did not surrender to them ²  even for a moment, ³  in order that the truth of the gospel would remain with you. ⁴ 

Galatia 3:20

3:20 Now an intermediary is not for one party alone, but God is one. ⁵ 

Galatia 4:5

4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ⁶ 

Galatia 4:28

4:28 But you, ⁷  brothers and sisters, ⁸  are children of the promise like Isaac.

Galatia 5:24-25

5:24 Now those who belong to Christ ⁹  have crucified the flesh ¹⁰  with its passions ¹¹  and desires. 5:25 If we live by the Spirit, let us also behave in accordance with ¹²  the Spirit.

[2:5]  ¹ tn Grk “slaves, nor did we…” Because of the length and complexity of the Greek sentence, οὐδέ (oude) was translated as “But…even” and a new sentence started in the translation at the beginning of v. 5.

[2:5]  ² tn Or “we did not cave in to their demands.”

[2:5]  ³ tn Grk “even for an hour” (an idiom for a very short period of time).

[2:5]  ⁴ sn In order that the truth of the gospel would remain with you. Paul evidently viewed the demands of the so-called “false brothers” as a departure from the truth contained in the gospel he preached. This was a very serious charge (see Gal 1:8).

[3:20]  ⁵ 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.

[4:5]  ⁶ 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.”

[4:28]  ⁷ 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]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:24]  ⁹ 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]  ¹⁰ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ¹¹ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[5:25]  ¹² tn Or “let us also follow,” “let us also walk by.”