Galatia 5:5

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

Galatia 5:8

5:8 This persuasion ¹  does not come from the one who calls you!

Galatia 4:22-23

4:22 For it is written that Abraham had two sons, one by the ²  slave woman and the other by the free woman. 4:23 But one, the son by the slave woman, was born by natural descent, ³  while the other, the son by the free woman, was born through the promise.

Galatia 3:7

3:7 so then, understand ⁴  that those who believe are the sons of Abraham. ⁵ 

Galatia 3:9

3:9 So then those who believe ⁶  are blessed along with Abraham the believer.

Galatia 3:24

3:24 Thus the law had become our guardian ⁷  until Christ, so that we could be declared righteous ⁸  by faith.

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 3:11-12

3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ¹²  3:12 But the law is not based on faith, ¹³  but the one who does the works of the law ¹⁴  will live by them. ¹⁵ 

Galatia 3:18

3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ¹⁶  it to Abraham through the promise.

Galatia 1:1

Salutation

1:1 From Paul, ¹⁷  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatia 1:15

1:15 But when the one ¹⁸  who set me apart from birth ¹⁹  and called me by his grace was pleased

Galatia 2:12

2:12 Until ²⁰  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ²¹  and separated himself ²²  because he was afraid of those who were pro-circumcision. ²³ 

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, ²⁴  saying, “All the nations ²⁵  will be blessed in you.” ²⁶ 

Galatia 3:13

3:13 Christ redeemed us from the curse of the law by becoming ²⁷  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ²⁸ 

Galatia 3:22

3:22 But the scripture imprisoned ²⁹  everything and everyone ³⁰  under sin so that the promise could be given – because of the faithfulness ³¹  of Jesus Christ – to those who believe.

Galatia 4:4

4:4 But when the appropriate time ³²  had come, God sent out his Son, born of a woman, born under the law,

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 2:16

2:16 yet we know ³³  that no one ³⁴  is justified by the works of the law ³⁵  but by the faithfulness of Jesus Christ. ³⁶  And ³⁷  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ³⁸  and not by the works of the law, because by the works of the law no one ³⁹  will be justified.

[5:8]  ¹ tn Grk “The persuasion,” referring to their being led away from the truth (v. 7). There is a play on words here that is not easily reproducible in the English translation: The words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8 come from the same root in Greek.

[4:22]  ² 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]  ³ 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.”

[3:7]  ⁴ tn Grk “know.”

[3:7]  ⁵ 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).

[3:9]  ⁶ 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.

[3:24]  ⁷ 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]  ⁸ tn Or “be justified.”

[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.

[3:11]  ¹² tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:12]  ¹³ tn Grk “is not from faith.”

[3:12]  ¹⁴ 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]  ¹⁵ 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.

[3:18]  ¹⁶ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[1:1]  ¹⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:15]  ¹⁸ tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì⁴⁶ B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[1:15]  ¹⁹ tn Grk “from my mother’s womb.”

[2:12]  ²⁰ tn The conjunction γάρ has not been translated here.

[2:12]  ²¹ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ²² tn Or “and held himself aloof.”

[2:12]  ²³ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.

[3:8]  ²⁴ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ²⁵ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ²⁶ sn A quotation from Gen 12:3; 18:18.

[3:13]  ²⁷ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ²⁸ 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.

[3:22]  ²⁹ tn Or “locked up.”

[3:22]  ³⁰ 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]  ³¹ 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.

[4:4]  ³² 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).

[2:16]  ³³ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ³⁴ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ³⁵ sn The law is a reference to the law of Moses.

[2:16]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ³⁹ tn Or “no human being”; Grk “flesh.”