Galatia 5:19

5:19 Now the works of the flesh ¹  are obvious: ²  sexual immorality, impurity, depravity,

Galatia 4:26

4:26 But the Jerusalem above is free, ³  and she is our mother.

Galatia 3:16

3:16 Now the promises were spoken to Abraham and to his descendant. ⁴  Scripture ⁵  does not say, “and to the descendants,” ⁶  referring to many, but “and to your descendant,” ⁷  referring to one, who is Christ.

Galatia 3:6

3:6 Just as Abraham believed God, and it was credited to him as righteousness, ⁸ 

Galatia 5:14

5:14 For the whole law can be summed up in a single commandment, ⁹  namely, “You must love your neighbor as yourself.” ¹⁰ 

Galatia 2:4

2:4 Now this matter arose ¹¹  because of the false brothers with false pretenses ¹²  who slipped in unnoticed to spy on ¹³  our freedom that we have in Christ Jesus, to make us slaves. ¹⁴ 

Galatia 4:24

4:24 These things may be treated as an allegory, ¹⁵  for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.

Galatia 3:4

3:4 Have you suffered so many things for nothing? – if indeed it was for nothing.

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 3:5

3:5 Does God then give ¹⁶  you the Spirit and work miracles among you by your doing the works of the law ¹⁷  or by your believing what you heard? ¹⁸ 

Galatia 1:7

1:7 not that there really is another gospel, ¹⁹  but ²⁰  there are some who are disturbing you and wanting ²¹  to distort the gospel of Christ.

Galatia 2:10

2:10 They requested ²²  only that we remember the poor, the very thing I also was eager to do.

Galatia 2:18

2:18 But if I build up again those things I once destroyed, ²³  I demonstrate that I am one who breaks God’s law. ²⁴ 

Galatia 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ²⁵  heirs according to the promise.

Galatia 4:13

Personal Appeal of Paul

4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you,

Galatia 5:5

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

Galatia 5:22

5:22 But the fruit of the Spirit ²⁶  is love, ²⁷  joy, peace, patience, kindness, goodness, faithfulness, ²⁸ 

Galatia 6:3

6:3 For if anyone thinks he is something when he is nothing, he deceives himself.

Galatia 6:7

6:7 Do not be deceived. God will not be made a fool. ²⁹  For a person ³⁰  will reap what he sows,

Galatia 2:20

2:20 I have been crucified with Christ, ³¹  and it is no longer I who live, but Christ lives in me. So ³²  the life I now live in the body, ³³  I live because of the faithfulness of the Son of God, ³⁴  who loved me and gave himself for me.

Galatia 1:13

1:13 For you have heard of my former way of life ³⁵  in Judaism, how I was savagely persecuting the church of God and trying to destroy it.

Galatia 1:23

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ³⁶  of the faith he once tried to destroy.”

Galatia 3:15

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ³⁷  I offer an example from everyday life: ³⁸  When a covenant ³⁹  has been ratified, ⁴⁰  even though it is only a human contract, no one can set it aside or add anything to it.

Galatia 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ⁴¹  “Abba! ⁴²  Father!”

Galatia 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ⁴³  Instead, you welcomed me as though I were an angel of God, ⁴⁴  as though I were Christ Jesus himself! ⁴⁵ 

Galatia 4:20

4:20 I wish I could be with you now and change my tone of voice, ⁴⁶  because I am perplexed about you.

Galatia 5:10

5:10 I am confident ⁴⁷  in the Lord that you will accept no other view. ⁴⁸  But the one who is confusing ⁴⁹  you will pay the penalty, ⁵⁰  whoever he may be.

Galatia 6:12

6:12 Those who want to make a good showing in external matters ⁵¹  are trying to force you to be circumcised. They do so ⁵²  only to avoid being persecuted ⁵³  for the cross of Christ.

Galatia 2:16

2:16 yet we know ⁵⁴  that no one ⁵⁵  is justified by the works of the law ⁵⁶  but by the faithfulness of Jesus Christ. ⁵⁷  And ⁵⁸  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁵⁹  and not by the works of the law, because by the works of the law no one ⁶⁰  will be justified.

Galatia 3:8

3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, ⁶¹  saying, “All the nations ⁶²  will be blessed in you.” ⁶³ 

Galatia 3:13

3:13 Christ redeemed us from the curse of the law by becoming ⁶⁴  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁶⁵ 

Galatia 4:9

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 ⁶⁶  basic forces? ⁶⁷  Do you want to be enslaved to them all over again? ⁶⁸ 

[5:19]  ¹ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ² tn Or “clear,” “evident.”

[4:26]  ³ 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.

[3:16]  ⁴ tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[3:6]  ⁸ sn A quotation from Gen 15:6.

[5:14]  ⁹ tn Or “can be fulfilled in one commandment.”

[5:14]  ¹⁰ sn A quotation from Lev 19:18.

[2:4]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[4:24]  ¹⁵ 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.

[3:5]  ¹⁶ tn Or “provide.”

[3:5]  ¹⁷ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ¹⁸ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[1:7]  ¹⁹ 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]  ²⁰ tn Grk “except.”

[1:7]  ²¹ tn Or “trying.”

[2:10]  ²² tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.

[2:18]  ²³ tn Or “once tore down.”

[2:18]  ²⁴ tn Traditionally, “that I am a transgressor.”

[3:29]  ²⁵ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[5:22]  ²⁶ tn That is, the fruit the Spirit produces.

[5:22]  ²⁷ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ²⁸ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[6:7]  ²⁹ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ³⁰ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[2:20]  ³¹ 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]  ³² 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]  ³³ tn Grk “flesh.”

[2:20]  ³⁴ 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.

[1:13]  ³⁵ tn Or “lifestyle,” “behavior.”

[1:23]  ³⁶ tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[3:15]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ³⁸ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ³⁹ 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]  ⁴⁰ tn Or “has been put into effect.”

[4:6]  ⁴¹ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ⁴² 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).

[4:14]  ⁴³ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ⁴⁴ 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]  ⁴⁵ 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.

[4:20]  ⁴⁶ tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

[5:10]  ⁴⁷ 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]  ⁴⁸ tn Grk “that you will think nothing otherwise.”

[5:10]  ⁴⁹ 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]  ⁵⁰ 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.

[6:12]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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.

[2:16]  ⁵⁴ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁵⁵ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁵⁶ sn The law is a reference to the law of Moses.

[2:16]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁶⁰ tn Or “no human being”; Grk “flesh.”

[3:8]  ⁶¹ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ⁶² tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ⁶³ sn A quotation from Gen 12:3; 18:18.

[3:13]  ⁶⁴ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁶⁵ 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.

[4:9]  ⁶⁶ tn Or “useless.” See L&N 65.16.

[4:9]  ⁶⁷ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ⁶⁸ 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.