1 John 4:8

4:8 The person who does not love does not know God, because God is love. ¹ 

Deuteronomy 30:6

30:6 The Lord your God will also cleanse ²  your heart and the hearts of your descendants ³  so that you may love him ⁴  with all your mind and being and so that you may live.

Galatians 5:22

5:22 But the fruit of the Spirit ⁵  is love, ⁶  joy, peace, patience, kindness, goodness, faithfulness, ⁷ 

Galatians 5:1

Freedom of the Believer

5:1 For freedom ⁸  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ⁹  of slavery.

Galatians 4:9-10

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 ¹⁰  basic forces? ¹¹  Do you want to be enslaved to them all over again? ¹²  4:10 You are observing religious ¹³  days and months and seasons and years.

Galatians 4:2

4:2 But he is under guardians ¹⁴  and managers until the date set by his ¹⁵  father.

Galatians 1:7

1:7 not that there really is another gospel, ¹⁶  but ¹⁷  there are some who are disturbing you and wanting ¹⁸  to distort the gospel of Christ.

Galatians 1:1

Salutation

1:1 From Paul, ¹⁹  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatians 1:22

1:22 But I was personally ²⁰  unknown to the churches of Judea that are in Christ.

[4:8]  ¹ tn The author proclaims in 4:8 ὁ θεὸς ἀγάπη ἐστίν (Jo qeo" agaph estin), but from a grammatical standpoint this is not a proposition in which subject and predicate nominative are interchangeable (“God is love” does not equal “love is God”). The predicate noun is anarthrous, as it is in two other Johannine formulas describing God, “God is light” in 1 John 1:5 and “God is Spirit” in John 4:24. The anarthrous predicate suggests a qualitative force, not a mere abstraction, so that a quality of God’s character is what is described here.

[30:6]  ² tn Heb “circumcise” (so KJV, NAB, NIV, NRSV); TEV “will give you and your descendents obedient hearts.” See note on the word “cleanse” in Deut 10:16.

[30:6]  ³ tn Heb “seed” (so KJV, ASV).

[30:6]  ⁴ tn Heb “the Lord your God.” See note on the second occurrence of the word “he” in v. 3.

[5:22]  ⁵ tn That is, the fruit the Spirit produces.

[5:22]  ⁶ 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]  ⁷ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:1]  ⁸ 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]  ⁹ sn Here the yoke figuratively represents the burdensome nature of slavery.

[4:9]  ¹⁰ tn Or “useless.” See L&N 65.16.

[4:9]  ¹¹ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ¹² 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]  ¹³ 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.

[4:2]  ¹⁴ 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]  ¹⁵ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[1:7]  ¹⁶ tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  ¹⁷ tn Grk “except.”

[1:7]  ¹⁸ tn Or “trying.”

[1:1]  ¹⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:22]  ²⁰ tn Or “by sight”; Grk “by face.”