Galatians 1:1

Salutation

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

Galatians 1:10

1:10 Am I now trying to gain the approval of people, ²  or of God? Or am I trying to please people? ³  If I were still trying to please ⁴  people, ⁵  I would not be a slave ⁶  of Christ!

Galatians 1:13

1:13 For you have heard of my former way of life ⁷  in Judaism, how I was savagely persecuting the church of God and trying to destroy it.

Galatians 1:15

1:15 But when the one ⁸  who set me apart from birth ⁹  and called me by his grace was pleased

Galatians 3:8

3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, ¹⁰  saying, “All the nations ¹¹  will be blessed in you.” ¹² 

Galatians 4:4

4:4 But when the appropriate time ¹³  had come, God sent out his Son, born of a woman, born under the law,

Galatians 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ¹⁴  “Abba! ¹⁵  Father!”

Galatians 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ¹⁶  Instead, you welcomed me as though I were an angel of God, ¹⁷  as though I were Christ Jesus himself! ¹⁸ 

Galatians 5:21

5:21 envying, ¹⁹  murder, ²⁰  drunkenness, carousing, ²¹  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!

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

[1:10]  ² tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ³ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁴ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁵ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁶ 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.

[1:13]  ³ tn Or “lifestyle,” “behavior.”

[1:15]  ⁴ tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì⁴⁶ B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[1:15]  ⁵ tn Grk “from my mother’s womb.”

[3:8]  ⁵ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ⁶ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ⁷ sn A quotation from Gen 12:3; 18:18.

[4:4]  ⁶ 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).

[4:6]  ⁷ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ⁸ 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).

[4:14]  ⁸ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ⁹ 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]  ¹⁰ 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.

[5:21]  ⁹ 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]  ¹⁰ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ¹¹ tn Or “revelings,” “orgies” (L&N 88.287).