Galatia 5:19

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

Galatia 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ³  that are opposed to the flesh, for these are in opposition to ⁴  each other, so that you cannot do what you want.

Galatia 3:3

3:3 Are you so foolish? Although you began ⁵  with ⁶  the Spirit, are you now trying to finish ⁷  by human effort? ⁸ 

Galatia 6:8

6:8 because the person who sows to his own flesh ⁹  will reap corruption ¹⁰  from the flesh, ¹¹  but the one who sows to the Spirit will reap eternal life from the Spirit.

Galatia 5:16

5:16 But I say, live ¹²  by the Spirit and you will not carry out the desires of the flesh. ¹³ 

Galatia 5:24

5:24 Now those who belong to Christ ¹⁴  have crucified the flesh ¹⁵  with its passions ¹⁶  and desires.

Galatia 4:23

4:23 But one, the son by the slave woman, was born by natural descent, ¹⁷  while the other, the son by the free woman, was born through the promise.

Galatia 4:29

4:29 But just as at that time the one born by natural descent ¹⁸  persecuted the one born according to the Spirit, ¹⁹  so it is now.

Galatia 2:20

2:20 I have been crucified with Christ, ²⁰  and it is no longer I who live, but Christ lives in me. So ²¹  the life I now live in the body, ²²  I live because of the faithfulness of the Son of God, ²³  who loved me and gave himself for me.

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 1:16

1:16 to reveal his Son in ²⁴  me so that I could preach him ²⁵  among the Gentiles, I did not go to ask advice from ²⁶  any human being, ²⁷ 

Galatia 6:12-13

6:12 Those who want to make a good showing in external matters ²⁸  are trying to force you to be circumcised. They do so ²⁹  only to avoid being persecuted ³⁰  for the cross of Christ. 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. ³¹ 

Galatia 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ³²  Instead, you welcomed me as though I were an angel of God, ³³  as though I were Christ Jesus himself! ³⁴ 

Galatia 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ³⁵  only do not use your freedom as an opportunity to indulge your flesh, ³⁶  but through love serve one another. ³⁷ 

Galatia 2:16

2:16 yet we know ³⁸  that no one ³⁹  is justified by the works of the law ⁴⁰  but by the faithfulness of Jesus Christ. ⁴¹  And ⁴²  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁴³  and not by the works of the law, because by the works of the law no one ⁴⁴  will be justified.

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

[5:19]  ² tn Or “clear,” “evident.”

[5:17]  ³ 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]  ⁴ tn Or “are hostile toward” (L&N 39.1).

[3:3]  ⁵ tn Grk “Having begun”; the participle ἐναρξάμενοι (enarxamenoi) has been translated concessively.

[3:3]  ⁶ tn Or “by the Spirit.”

[3:3]  ⁷ 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]  ⁸ tn Grk “in/by [the] flesh.”

[6:8]  ⁹ 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]  ¹⁰ tn Or “destruction.”

[6:8]  ¹¹ tn See the note on the previous occurrence of the word “flesh” in this verse.

[5:16]  ¹² tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ¹³ 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.

[5:24]  ¹⁴ 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]  ¹⁵ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ¹⁶ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[4:23]  ¹⁷ 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.”

[4:29]  ¹⁸ tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.

[4:29]  ¹⁹ tn Or “the one born by the Spirit’s [power].”

[2:20]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “flesh.”

[2:20]  ²³ 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.

[1:16]  ²⁴ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ²⁵ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ²⁶ 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]  ²⁷ tn Grk “from flesh and blood.”

[6:12]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.

[6:13]  ³¹ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[4:14]  ³² tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ³³ 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]  ³⁴ 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.

[5:13]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ³⁶ 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]  ³⁷ 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).

[2:16]  ³⁸ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ³⁹ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁴⁰ sn The law is a reference to the law of Moses.

[2:16]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁴⁴ tn Or “no human being”; Grk “flesh.”