Bible Reading December 2 
Galatians 4:1--6:18
Context4:1 Now I mean that the heir, as long as he is a minor, 1 is no different from a slave, though he is the owner 2 of everything. 4:2 But he is under guardians 3 and managers until the date set by his 4 father. 4:3 So also we, when we were minors, 5 were enslaved under the basic forces 6 of the world. 4:4 But when the appropriate time 7 had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. 8 4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls 9 “Abba! 10 Father!” 4:7 So you are no longer a slave but a son, and if you are 11 a son, then you are also an heir through God. 12
4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. 13 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 14 basic forces? 15 Do you want to be enslaved to them all over again? 16 4:10 You are observing religious 17 days and months and seasons and years. 4:11 I fear for you that my work for you may have been in vain. 4:12 I beg you, brothers and sisters, 18 become like me, because I have become like you. You have done me no wrong!
4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you, 4:14 and though my physical condition put you to the test, you did not despise or reject me. 19 Instead, you welcomed me as though I were an angel of God, 20 as though I were Christ Jesus himself! 21 4:15 Where then is your sense of happiness 22 now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me! 4:16 So then, have I become your enemy by telling you the truth? 23
4:17 They court you eagerly, 24 but for no good purpose; 25 they want to exclude you, so that you would seek them eagerly. 26 4:18 However, it is good 27 to be sought eagerly 28 for a good purpose 29 at all times, and not only when I am present with you. 4:19 My children – I am again undergoing birth pains until Christ is formed in you! 30 4:20 I wish I could be with you now and change my tone of voice, 31 because I am perplexed about you.
4:21 Tell me, you who want to be under the law, do you not understand the law? 32 4:22 For it is written that Abraham had two sons, one by the 33 slave woman and the other by the free woman. 4:23 But one, the son by the slave woman, was born by natural descent, 34 while the other, the son by the free woman, was born through the promise. 4:24 These things may be treated as an allegory, 35 for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar. 4:25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 4:26 But the Jerusalem above is free, 36 and she is our mother. 4:27 For it is written:
“Rejoice, O barren woman who does not bear children; 37
break forth and shout, you who have no birth pains,
because the children of the desolate woman are more numerous
than those of the woman who has a husband.” 38
4:28 But you, 39 brothers and sisters, 40 are children of the promise like Isaac. 4:29 But just as at that time the one born by natural descent 41 persecuted the one born according to the Spirit, 42 so it is now. 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” 43 of the free woman. 4:31 Therefore, brothers and sisters, 44 we are not children of the slave woman but of the free woman.
5:1 For freedom 45 Christ has set us free. Stand firm, then, and do not be subject again to the yoke 46 of slavery. 5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! 5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey 47 the whole law. 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! 5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness. 5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. 50
5:7 You were running well; who prevented you from obeying 51 the truth? 5:8 This persuasion 52 does not come from the one who calls you! 5:9 A little yeast makes the whole batch of dough rise! 53 5:10 I am confident 54 in the Lord that you will accept no other view. 55 But the one who is confusing 56 you will pay the penalty, 57 whoever he may be. 5:11 Now, brothers and sisters, 58 if I am still preaching circumcision, why am I still being persecuted? 59 In that case the offense of the cross 60 has been removed. 61 5:12 I wish those agitators 62 would go so far as to 63 castrate themselves! 64
5:13 For you were called to freedom, brothers and sisters; 65 only do not use your freedom as an opportunity to indulge your flesh, 66 but through love serve one another. 67 5:14 For the whole law can be summed up in a single commandment, 68 namely, “You must love your neighbor as yourself.” 69 5:15 However, if you continually bite and devour one another, 70 beware that you are not consumed 71 by one another. 5:16 But I say, live 72 by the Spirit and you will not carry out the desires of the flesh. 73 5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires 74 that are opposed to the flesh, for these are in opposition to 75 each other, so that you cannot do what you want. 5:18 But if you are led by the Spirit, you are not under the law. 5:19 Now the works of the flesh 76 are obvious: 77 sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, 78 hostilities, 79 strife, 80 jealousy, outbursts of anger, selfish rivalries, dissensions, 81 factions, 5:21 envying, 82 murder, 83 drunkenness, carousing, 84 and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!
5:22 But the fruit of the Spirit 85 is love, 86 joy, peace, patience, kindness, goodness, faithfulness, 87 5:23 gentleness, and 88 self-control. Against such things there is no law. 5:24 Now those who belong to Christ 89 have crucified the flesh 90 with its passions 91 and desires. 5:25 If we live by the Spirit, let us also behave in accordance with 92 the Spirit. 5:26 Let us not become conceited, 93 provoking 94 one another, being jealous 95 of one another.
6:1 Brothers and sisters, 96 if a person 97 is discovered in some sin, 98 you who are spiritual 99 restore such a person in a spirit of gentleness. 100 Pay close attention 101 to yourselves, so that you are not tempted too. 6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ. 6:3 For if anyone thinks he is something when he is nothing, he deceives himself. 6:4 Let each one examine 102 his own work. Then he can take pride 103 in himself and not compare himself with 104 someone else. 6:5 For each one will carry 105 his own load.
6:6 Now the one who receives instruction in the word must share all good things with the one who teaches 106 it. 6:7 Do not be deceived. God will not be made a fool. 107 For a person 108 will reap what he sows, 6:8 because the person who sows to his own flesh 109 will reap corruption 110 from the flesh, 111 but the one who sows to the Spirit will reap eternal life from the Spirit. 6:9 So we must not grow weary 112 in doing good, for in due time we will reap, if we do not give up. 113 6:10 So then, 114 whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. 115
6:11 See what big letters I make as I write to you with my own hand!
6:12 Those who want to make a good showing in external matters 116 are trying to force you to be circumcised. They do so 117 only to avoid being persecuted 118 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. 119 6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which 120 the world has been crucified to me, and I to the world. 6:15 For 121 neither circumcision nor uncircumcision counts for 122 anything; the only thing that matters is a new creation! 123 6:16 And all who will behave 124 in accordance with this rule, peace and mercy be on them, and on the Israel of God. 125
6:17 From now on let no one cause me trouble, for I bear the marks of Jesus on my body. 126
6:18 The grace of our Lord Jesus Christ be 127 with your spirit, brothers and sisters. 128 Amen.
[4:1] 1 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] 2 tn Grk “master” or “lord” (κύριος, kurios).
[4:2] 3 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] 4 tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).
[4:3] 5 tn See the note on the word “minor” in 4:1.
[4:3] 6 tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.
[4:4] 7 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).
[4:5] 8 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
[4:6] 9 tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.
[4:6] 10 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).
[4:7] 11 tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.
[4:7] 12 tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א2 C3 D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì46 א* A B C* 33 1739*vid lat bo Cl).
[4:8] 13 tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”
[4:9] 14 tn Or “useless.” See L&N 65.16.
[4:9] 15 tn See the note on the phrase “basic forces” in 4:3.
[4:9] 16 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.
[4:10] 17 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.
[4:12] 18 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[4:14] 19 tn Grk “your trial in my flesh you did not despise or reject.”
[4:14] 20 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] 21 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.
[4:15] 22 tn Or “blessedness.”
[4:16] 23 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).
[4:17] 24 tn Or “They are zealous for you.”
[4:17] 25 tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).
[4:17] 26 tn Or “so that you would be zealous.”
[4:18] 27 tn Or “commendable.”
[4:18] 28 tn Or “to be zealous.”
[4:18] 29 tn Grk “But it is always good to be zealous in good.”
[4:19] 30 tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.
[4:20] 31 tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.
[4:21] 32 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.
[4:22] 33 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] 34 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.”
[4:24] 35 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.
[4:26] 36 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.
[4:27] 37 tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.
[4:27] 38 tn Grk “because more are the children of the barren one than of the one having a husband.”
[4:28] 39 tc Most
[4:28] 40 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[4:29] 41 tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.
[4:29] 42 tn Or “the one born by the Spirit’s [power].”
[4:30] 43 sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.
[4:31] 44 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[5:1] 45 tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.
[5:1] 46 sn Here the yoke figuratively represents the burdensome nature of slavery.
[5:3] 47 tn Or “keep”; or “carry out”; Grk “do.”
[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.”
[5:6] 50 tn Grk “but faith working through love.”
[5:7] 51 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.”
[5:8] 52 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.
[5:9] 53 tn Grk “A little leaven leavens the whole lump.”
[5:10] 54 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] 55 tn Grk “that you will think nothing otherwise.”
[5:10] 56 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] 57 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.
[5:11] 58 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[5:11] 59 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] 60 sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.
[5:12] 62 tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.
[5:12] 63 tn Grk “would even.”
[5:12] 64 tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.
[5:13] 65 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[5:13] 66 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] 67 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).
[5:14] 68 tn Or “can be fulfilled in one commandment.”
[5:14] 69 sn A quotation from Lev 19:18.
[5:15] 70 tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).
[5:16] 72 tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).
[5:16] 73 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.
[5:17] 74 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] 75 tn Or “are hostile toward” (L&N 39.1).
[5:19] 76 tn See the note on the word “flesh” in Gal 5:13.
[5:19] 77 tn Or “clear,” “evident.”
[5:20] 79 tn Or “enmities,” “[acts of] hatred.”
[5:20] 80 tn Or “discord” (L&N 39.22).
[5:20] 81 tn Or “discord(s)” (L&N 39.13).
[5:21] 82 tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.
[5:21] 83 tc ‡ φόνοι (fonoi, “murders”) is absent in such important
[5:21] 84 tn Or “revelings,” “orgies” (L&N 88.287).
[5:22] 85 tn That is, the fruit the Spirit produces.
[5:22] 86 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] 87 tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.
[5:23] 88 tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.
[5:24] 89 tc ‡ Some
[5:24] 90 tn See the note on the word “flesh” in Gal 5:13.
[5:24] 91 tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).
[5:25] 92 tn Or “let us also follow,” “let us also walk by.”
[5:26] 93 tn Or “falsely proud.”
[5:26] 94 tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”
[5:26] 95 tn Or “another, envying one another.”
[6:1] 96 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[6:1] 97 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.
[6:1] 98 tn Or “some transgression” (L&N 88.297).
[6:1] 99 sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.
[6:1] 100 tn Or “with a gentle spirit” or “gently.”
[6:1] 101 tn Grk “taking careful notice.”
[6:4] 102 tn Or “determine the genuineness of.”
[6:4] 103 tn Grk “he will have a reason for boasting.”
[6:4] 104 tn Or “and not in regard to.” The idea of comparison is implied in the context.
[6:5] 105 tn Or perhaps, “each one must carry.” A number of modern translations treat βαστάσει (bastasei) as an imperatival future.
[6:6] 106 tn Or “instructs,” “imparts.”
[6:7] 107 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] 108 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.
[6:8] 109 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] 110 tn Or “destruction.”
[6:8] 111 tn See the note on the previous occurrence of the word “flesh” in this verse.
[6:9] 112 tn Or “not become discouraged,” “not lose heart” (L&N 25.288).
[6:9] 113 tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).
[6:10] 114 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] 115 tn Grk “to those who are members of the family of [the] faith.”
[6:12] 116 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] 117 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] 118 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] 119 tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).
[6:14] 120 tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.
[6:15] 121 tc The phrase “in Christ Jesus” is found after “For” in some
[6:15] 123 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).
[6:16] 124 tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.
[6:16] 125 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.”
[6:17] 126 tn Paul is probably referring to scars from wounds received in the service of Jesus, although the term στίγμα (stigma) may imply ownership and suggest these scars served as brands (L&N 8.55; 33.481; 90.84).
[6:18] 127 tn Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this.
[6:18] 128 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
