1 Corinthians 13:4-7

13:4 Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. 13:5 It is not rude, it is not self-serving, it is not easily angered or resentful. 13:6 It is not glad about injustice, but rejoices in the truth. 13:7 It bears all things, believes all things, hopes all things, endures all things.

Galatians 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. ¹ 

Galatians 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ²  only do not use your freedom as an opportunity to indulge your flesh, ³  but through love serve one another. ⁴ 

Galatians 5:1

Freedom of the Believer

5:1 For freedom ⁵  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ⁶  of slavery.

Galatians 1:3

1:3 Grace and peace to you ⁷  from God the Father and our ⁸  Lord Jesus Christ,

Galatians 1:1

Salutation

1:1 From Paul, ⁹  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatians 3:17-18

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, ¹⁰  so as to invalidate the promise. 3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ¹¹  it to Abraham through the promise.

[5:6]  ¹ tn Grk “but faith working through love.”

[5:13]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ³ 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]  ⁴ 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).

[5:1]  ⁵ 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]  ⁶ sn Here the yoke figuratively represents the burdensome nature of slavery.

[1:3]  ⁷ tn Grk “Grace to you and peace.”

[1:3]  ⁸ tc ‡ The unusual order καὶ κυρίου ἡμῶν (kai kuriou Jhmwn), which produces the reading “our Lord Jesus Christ” instead of “God our Father,” is read by Ì^46,51vid B D F G H 1739 1881 Ï sy sa, while the more normal ἡμῶν καὶ κυρίου (Jhmwn kai kuriou) is found in א A P Ψ 33 81 326 365 2464 pc. Thus, the reading adopted in the translation is more widespread geographically and is found in the two earliest witnesses, along with several good representatives of the Alexandrian, Western, and Byzantine texttypes. Internally, there would be a strong motivation for scribes to change the order: “from God our Father and the Lord Jesus Christ” is Paul’s normal greeting; here alone is the pronoun attached to “Jesus Christ” (except in the pastorals, though the greeting in these letters is nevertheless unlike the rest of the corpus Paulinum). Intrinsically, the chosen reading is superior as well: Scribes would be prone to emulate Paul’s regular style, while in an early letter such as this one his regular style was yet to be established (for a similar situation, cf. the text-critical discussion at 1 Thess 1:1). Hence, there is a strong probability that the reading in the translation is authentic. Although B. M. Metzger argues that “the apostle’s stereotyped formula was altered by copyists who, apparently in the interest of Christian piety, transferred the possessive pronoun so it would be more closely associated with ‘Lord Jesus Christ’” (TCGNT 520), one might expect to see the same alterations in other Pauline letters. That this is not the case argues for “our Lord Jesus Christ” as the authentic reading here.

[1:1]  ⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:17]  ¹⁰ 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.

[3:18]  ¹¹ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.