Galatians 2:14

2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas ¹  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 ²  the Gentiles to live like Jews?”

Galatians 3:17

3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, ³  so as to invalidate the promise.

Galatians 3:21

3:21 Is the law therefore opposed to the promises of God? ⁴  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁵ 

Galatians 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” ⁶  of the free woman.

Galatians 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ⁷  that are opposed to the flesh, for these are in opposition to ⁸  each other, so that you cannot do what you want.

Galatians 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.

¹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

² tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

³ tc Most mss (D F G I 0176 0278 Ï it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in Ì⁴⁶ א A B C P Ψ 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [ei" Criston] rather than ἐν Χριστῷ [en Cristw]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.

⁵ 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.

⁶ tn Or “have been based on the law.”

⁷ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

⁹ tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

¹⁰ tn Or “are hostile toward” (L&N 39.1).

¹¹ 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.”

¹² tn Or “destruction.”

¹³ tn See the note on the previous occurrence of the word “flesh” in this verse.