Galatia 6:11

Final Instructions and Benediction

6:11 See what big letters I make as I write to you with my own hand!

Galatia 3:3

3:3 Are you so foolish? Although you began ¹  with ²  the Spirit, are you now trying to finish ³  by human effort? ⁴ 

Galatia 4:10

4:10 You are observing religious ⁵  days and months and seasons and years.

Galatia 5:10

5:10 I am confident ⁶  in the Lord that you will accept no other view. ⁷  But the one who is confusing ⁸  you will pay the penalty, ⁹  whoever he may be.

Galatia 1:15

1:15 But when the one ¹⁰  who set me apart from birth ¹¹  and called me by his grace was pleased

Galatia 2:11

Paul Rebukes Peter

2:11 But when Cephas ¹²  came to Antioch, ¹³  I opposed him to his face, because he had clearly done wrong. ¹⁴ 

Galatia 2:6

2:6 But from those who were influential ¹⁵  (whatever they were makes no difference to me; God shows no favoritism between people ¹⁶ ) – those influential leaders ¹⁷  added ¹⁸  nothing to my message. ¹⁹ 

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ²⁰  is no different from a slave, though he is the owner ²¹  of everything.

Galatia 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ²²  Instead, you welcomed me as though I were an angel of God, ²³  as though I were Christ Jesus himself! ²⁴ 

[3:3]  ¹ tn Grk “Having begun”; the participle ἐναρξάμενοι (enarxamenoi) has been translated concessively.

[3:3]  ² tn Or “by the Spirit.”

[3:3]  ³ 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]  ⁴ tn Grk “in/by [the] flesh.”

[4:10]  ⁵ tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.

[5:10]  ⁶ 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]  ⁷ tn Grk “that you will think nothing otherwise.”

[5:10]  ⁸ 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]  ⁹ 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.

[1:15]  ¹⁰ 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]  ¹¹ tn Grk “from my mother’s womb.”

[2:11]  ¹² sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ¹³ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ¹⁴ tn Grk “because he stood condemned.”

[2:6]  ¹⁵ tn Or “influential leaders.” BDAG 255 s.v. δοκέω 2.a.β has “the influential men Gal 2:2, 6b. A fuller expr. w. the same mng., w. inf. added…vss. 6a, 9.” This refers to the leadership of the Jerusalem church.

[2:6]  ¹⁶ tn Grk “God does not receive the face of man,” an idiom for showing favoritism or partiality (BDAG 887-88 s.v. πρόσωπον 1.b.α; L&N 88.238).

[2:6]  ¹⁷ tn Or “influential people”; here “leaders” was used rather than “people” for stylistic reasons, to avoid redundancy with the word “people” in the previous parenthetical remark. See also the note on the word “influential” at the beginning of this verse.

[2:6]  ¹⁸ tn Or “contributed.” This is the same word translated “go to ask advice from” in 1:16, but it has a different meaning here; see L&N 59.72.

[2:6]  ¹⁹ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[4:1]  ²⁰ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ²¹ tn Grk “master” or “lord” (κύριος, kurios).

[4:14]  ²² tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ²³ 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]  ²⁴ 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.