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. ¹  For a person ²  will reap what he sows,

Galatia 5:11

5:11 Now, brothers and sisters, ³  if I am still preaching circumcision, why am I still being persecuted? ⁴  In that case the offense of the cross ⁵  has been removed. ⁶ 

Galatia 3:3

3:3 Are you so foolish? Although you began ⁷  with ⁸  the Spirit, are you now trying to finish ⁹  by human effort? ¹⁰ 

Galatia 4:16

4:16 So then, have I become your enemy by telling you the truth? ¹¹ 

Galatia 6:15

6:15 For ¹²  neither circumcision nor uncircumcision counts for ¹³  anything; the only thing that matters is a new creation! 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 4:21

An Appeal from Allegory

4:21 Tell me, you who want to be under the law, do you not understand the law? ²⁰ 

Galatia 3:4

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

Galatia 3:19

3:19 Why then was the law given? ²¹  It was added ²²  because of transgressions, ²³  until the arrival of the descendant ²⁴  to whom the promise had been made. It was administered ²⁵  through angels by an intermediary. ²⁶ 

Galatia 1:20

1:20 I assure you ²⁷  that, before God, I am not lying about what I am writing to you! ²⁸ 

Galatia 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ²⁹  that are opposed to the flesh, for these are in opposition to ³⁰  each other, so that you cannot do what you want.

Galatia 3:5

3:5 Does God then give ³¹  you the Spirit and work miracles among you by your doing the works of the law ³²  or by your believing what you heard? ³³ 

Galatia 4:30

4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” ³⁴  of the free woman.

Galatia 3:2

3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law ³⁵  or by believing what you heard? ³⁶ 

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ³⁷  or of God? Or am I trying to please people? ³⁸  If I were still trying to please ³⁹  people, ⁴⁰  I would not be a slave ⁴¹  of Christ!

Galatia 3:21

3:21 Is the law therefore opposed to the promises of God? ⁴²  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁴³ 

Galatia 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ⁴⁴ 

Galatia 4:15

4:15 Where then is your sense of happiness ⁴⁵  now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me!

Galatia 1:2

1:2 and all the brothers with me, to the churches of Galatia.

Galatia 5:19

5:19 Now the works of the flesh ⁴⁶  are obvious: ⁴⁷  sexual immorality, impurity, depravity,

Galatia 5:4

5:4 You who are trying to be declared righteous ⁴⁸  by the law have been alienated ⁴⁹  from Christ; you have fallen away from grace!

Galatia 6:6

6:6 Now the one who receives instruction in the word must share all good things with the one who teaches ⁵⁰  it.

Galatia 2:18

2:18 But if I build up again those things I once destroyed, ⁵¹  I demonstrate that I am one who breaks God’s law. ⁵² 

Galatia 3:27

3:27 For all of you who ⁵³  were baptized into Christ have clothed yourselves with Christ.

Galatia 2:17

2:17 But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages ⁵⁴  sin? Absolutely not!

Galatia 4:20

4:20 I wish I could be with you now and change my tone of voice, ⁵⁵  because I am perplexed about you.

Galatia 6:4

6:4 Let each one examine ⁵⁶  his own work. Then he can take pride ⁵⁷  in himself and not compare himself with ⁵⁸  someone else.

Galatia 5:5

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

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 ⁵⁹  basic forces? ⁶⁰  Do you want to be enslaved to them all over again? ⁶¹ 

Galatia 6:5

6:5 For each one will carry ⁶²  his own load.

Galatia 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ⁶³  the world has been crucified to me, and I to the world.

Galatia 2:14

2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas ⁶⁴  in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force ⁶⁵  the Gentiles to live like Jews?”

Galatia 4:10

4:10 You are observing religious ⁶⁶  days and months and seasons and years.

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 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ⁶⁷  who called you by the grace of Christ ⁶⁸  and are following ⁶⁹  a different ⁷⁰  gospel –

Galatia 2:21

2:21 I do not set aside ⁷¹  God’s grace, because if righteousness ⁷²  could come through the law, then Christ died for nothing! ⁷³ 

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 ⁷⁴  it to Abraham through the promise.

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ⁷⁵  is no different from a slave, though he is the owner ⁷⁶  of everything.

Galatia 6:10

6:10 So then, ⁷⁷  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ⁷⁸ 

Galatia 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ⁷⁹  heirs according to the promise.

Galatia 4:2

4:2 But he is under guardians ⁸⁰  and managers until the date set by his ⁸¹  father.

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 5:7

5:7 You were running well; who prevented you from obeying ⁸²  the truth?

Galatia 5:16

5:16 But I say, live ⁸³  by the Spirit and you will not carry out the desires of the flesh. ⁸⁴ 

Galatia 2:4

2:4 Now this matter arose ⁸⁵  because of the false brothers with false pretenses ⁸⁶  who slipped in unnoticed to spy on ⁸⁷  our freedom that we have in Christ Jesus, to make us slaves. ⁸⁸ 

Galatia 3:10

3:10 For all who ⁸⁹  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” ⁹⁰ 

Galatia 2:2

2:2 I went there ⁹¹  because of ⁹²  a revelation and presented ⁹³  to them the gospel that I preach among the Gentiles. But I did so ⁹⁴  only in a private meeting with the influential people, ⁹⁵  to make sure that I was not running – or had not run ⁹⁶  – in vain.

Galatia 1:9

1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! ⁹⁷ 

Galatia 1:12-13

1:12 For I did not receive it or learn it from any human source; ⁹⁸  instead I received it ⁹⁹  by a revelation of Jesus Christ. ¹⁰⁰ 

1:13 For you have heard of my former way of life ¹⁰¹  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 ¹⁰²  of the faith he once tried to destroy.”

Galatia 3:1

Justification by Law or by Faith?

3:1 You ¹⁰³  foolish Galatians! Who has cast a spell ¹⁰⁴  on you? Before your eyes Jesus Christ was vividly portrayed ¹⁰⁵  as crucified!

Galatia 3:22

3:22 But the scripture imprisoned ¹⁰⁶  everything and everyone ¹⁰⁷  under sin so that the promise could be given – because of the faithfulness ¹⁰⁸  of Jesus Christ – to those who believe.

Galatia 4:17-18

4:17 They court you eagerly, ¹⁰⁹  but for no good purpose; ¹¹⁰  they want to exclude you, so that you would seek them eagerly. ¹¹¹  4:18 However, it is good ¹¹²  to be sought eagerly ¹¹³  for a good purpose ¹¹⁴  at all times, and not only when I am present with you.

Galatia 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ¹¹⁵  only do not use your freedom as an opportunity to indulge your flesh, ¹¹⁶  but through love serve one another. ¹¹⁷ 

Galatia 6:12

6:12 Those who want to make a good showing in external matters ¹¹⁸  are trying to force you to be circumcised. They do so ¹¹⁹  only to avoid being persecuted ¹²⁰  for the cross of Christ.

Galatia 6:16

6:16 And all who will behave ¹²¹  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ¹²² 

Galatia 2:12

2:12 Until ¹²³  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ¹²⁴  and separated himself ¹²⁵  because he was afraid of those who were pro-circumcision. ¹²⁶ 

[6:7]  ¹ 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]  ² tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[5:11]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ⁴ sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?

[5:11]  ⁵ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ⁶ tn Or “nullified.”

[3:3]  ⁷ tn Grk “Having begun”; the participle ἐναρξάμενοι (enarxamenoi) has been translated concessively.

[3:3]  ⁸ tn Or “by the Spirit.”

[3:3]  ⁹ 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]  ¹⁰ tn Grk “in/by [the] flesh.”

[4:16]  ¹¹ tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).

[6:15]  ¹² tc The phrase “in Christ Jesus” is found after “For” in some mss (א A C D F G 0278 1881 Ï lat bo), but lacking in Ì⁴⁶ B Ψ 33 1175 1505 1739* and several fathers. The longer reading probably represents a harmonization to Gal 5:6.

[6:15]  ¹³ tn Grk “is.”

[6:15]  ¹⁴ tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).

[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.

[4:21]  ²⁰ tn Or “will you not hear what the law says?” The Greek verb ἀκούω (akouw) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.

[3:19]  ²¹ tn Grk “Why then the law?”

[3:19]  ²² tc For προσετέθη (proseteqh) several Western mss have ἐτέθη (eteqh, “it was established”; so D* F G it Ir^lat Ambst Spec). The net effect of this reading, in conjunction with the largely Western reading of πράξεων (praxewn) for παραβάσεων (parabasewn), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul’s harsh saying here about the law than vice versa; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15-18), indicating, more than likely, its temporary nature; [2] the verb “was added” in v. 19 (προσετέθη) is different from the verb in v. 15 (ἐπιδιατάσσεται, epidiatassetai); virtually all exegetes recognize this as an intentional linguistic shift on Paul’s part in order not to contradict his statement in v. 15; [3] the temper of 3:1–4:7 is decidedly against a positive statement about the Torah’s role in Heilsgeschichte.

[3:19]  ²³ tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì⁴⁶ F G it Ir^lat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.

[3:19]  ²⁴ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ²⁵ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ²⁶ tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.

[1:20]  ²⁷ tn Grk “behold.”

[1:20]  ²⁸ tn Grk “What things I am writing to you, behold, before God [that] I am not lying.”

[5:17]  ²⁹ 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]  ³⁰ tn Or “are hostile toward” (L&N 39.1).

[3:5]  ³¹ tn Or “provide.”

[3:5]  ³² tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ³³ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[4:30]  ³⁴ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

[3:2]  ³⁵ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ³⁶ tn Grk “by [the] hearing of faith.”

[1:10]  ³⁷ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ³⁸ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ³⁹ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁴⁰ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁴¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:10]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[3:21]  ⁴² tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì⁴⁶ B d Ambst lack the words. Ì⁴⁶ and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Cristou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁷ rightly places the words in brackets, indicating doubts as to their authenticity.

[3:21]  ⁴³ tn Or “have been based on the law.”

[5:6]  ⁴⁴ tn Grk “but faith working through love.”

[4:15]  ⁴⁵ tn Or “blessedness.”

[5:19]  ⁴⁶ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ⁴⁷ tn Or “clear,” “evident.”

[5:4]  ⁴⁸ tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).

[5:4]  ⁴⁹ tn Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ. ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4.”

[6:6]  ⁵⁰ tn Or “instructs,” “imparts.”

[2:18]  ⁵¹ tn Or “once tore down.”

[2:18]  ⁵² tn Traditionally, “that I am a transgressor.”

[3:27]  ⁵³ tn Grk “For as many of you as.”

[2:17]  ⁵⁴ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[4:20]  ⁵⁵ tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

[6:4]  ⁵⁶ tn Or “determine the genuineness of.”

[6:4]  ⁵⁷ tn Grk “he will have a reason for boasting.”

[6:4]  ⁵⁸ tn Or “and not in regard to.” The idea of comparison is implied in the context.

[4:9]  ⁵⁹ tn Or “useless.” See L&N 65.16.

[4:9]  ⁶⁰ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ⁶¹ 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.

[6:5]  ⁶² tn Or perhaps, “each one must carry.” A number of modern translations treat βαστάσει (bastasei) as an imperatival future.

[6:14]  ⁶³ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[2:14]  ⁶⁴ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ⁶⁵ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[4:10]  ⁶⁶ 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.

[1:6]  ⁶⁷ sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).

[1:6]  ⁶⁸ tc Although the majority of witnesses, including some of the most important ones (Ì⁵¹ א A B F^c Ψ 33 1739 1881 Ï f vg sy^p bo), read “by the grace of Christ” (χάριτι Χριστοῦ, cariti Cristou) here, this reading is not without variables. Besides alternate readings such as χάριτι ᾿Ιησοῦ Χριστοῦ (cariti Ihsou Cristou, “by the grace of Jesus Christ”; D 326 1241^s pc sy^h**) and χάριτι θεοῦ (cariti qeou, “by the grace of God”; 327 pc Thret^lem), a few mss (Ì^46vid F* G H^vid ar b Tert Cyp Ambst Pel) have simply χάριτι with no modifier. Internally, the reading that seems best to explain the rise of the others is the shortest reading, χάριτι. Indeed, the fact that three different adjuncts are found in the mss seems to be a natural expansion on the simple “grace.” At the same time, the witnesses for the shortest reading are not particularly impressive, being that they largely represent one textual strand (Western), and a less-than-reliable one at that. Further, nowhere else in the corpus Paulinum do we see the construction χάρις (cari", “grace”) followed by Χριστοῦ without some other name (such as κυρίου [kuriou, “Lord”] or ᾿Ιησοῦ). The construction χάρις θεοῦ is likewise frequent in Paul. Thus, upon closer inspection it seems that the original wording here was χάριτι Χριστοῦ (for it is difficult to explain how this particular reading could have arisen from the simple χάριτι, in light of Paul’s normal idioms), with the other readings intentionally or accidentally arising from it.

[1:6]  ⁶⁹ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ⁷⁰ tn Grk “another.”

[2:21]  ⁷¹ tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ⁷² tn Or “justification.”

[2:21]  ⁷³ tn Or “without cause,” “for no purpose.”

[3:18]  ⁷⁴ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[4:1]  ⁷⁵ 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]  ⁷⁶ tn Grk “master” or “lord” (κύριος, kurios).

[6:10]  ⁷⁷ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.

[6:10]  ⁷⁸ tn Grk “to those who are members of the family of [the] faith.”

[3:29]  ⁷⁹ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[4:2]  ⁸⁰ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ⁸¹ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[5:7]  ⁸² tn Or “following.” BDAG 792 s.v. πείθω 3.b states, “obey, follow w. dat. of the pers. or thing…Gal 3:1 v.l.; 5:7.”

[5:16]  ⁸³ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ⁸⁴ 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.

[2:4]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ 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.

[3:10]  ⁸⁹ tn Grk “For as many as.”

[3:10]  ⁹⁰ tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

[3:10]  sn A quotation from Deut 27:26.

[2:2]  ⁹¹ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ⁹² tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ⁹³ tn Or “set before them.”

[2:2]  ⁹⁴ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ⁹⁵ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ⁹⁶ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[1:9]  ⁹⁷ tn See the note on this phrase in the previous verse.

[1:12]  ⁹⁸ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ⁹⁹ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ¹⁰⁰ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.

[1:13]  ¹⁰¹ tn Or “lifestyle,” “behavior.”

[1:23]  ¹⁰² tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[3:1]  ¹⁰³ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ¹⁰⁴ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ¹⁰⁵ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[3:22]  ¹⁰⁶ tn Or “locked up.”

[3:22]  ¹⁰⁷ 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]  ¹⁰⁸ 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.

[4:17]  ¹⁰⁹ tn Or “They are zealous for you.”

[4:17]  ¹¹⁰ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ¹¹¹ tn Or “so that you would be zealous.”

[4:18]  ¹¹² tn Or “commendable.”

[4:18]  ¹¹³ tn Or “to be zealous.”

[4:18]  ¹¹⁴ tn Grk “But it is always good to be zealous in good.”

[5:13]  ¹¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ¹¹⁶ 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]  ¹¹⁷ 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).

[6:12]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ 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.

[6:16]  ¹²¹ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ¹²² tn The word “and” (καί) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.”

[2:12]  ¹²³ tn The conjunction γάρ has not been translated here.

[2:12]  ¹²⁴ 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]  ¹²⁵ tn Or “and held himself aloof.”

[2:12]  ¹²⁶ 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.