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 1:12

1:12 For I did not receive it or learn it from any human source; ²  instead I received it ³  by a revelation of Jesus Christ. ⁴ 

Galatians 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ⁵  again with Barnabas, taking Titus along too.

Galatians 2:19

2:19 For through the law I died to the law so that I may live to God.

Galatians 3:26

3:26 For in Christ Jesus you are all sons of God through faith. ⁶ 

Galatians 4:7

4:7 So you are no longer a slave but a son, and if you are ⁷  a son, then you are also an heir through God. ⁸ 

Galatians 4:13

Personal Appeal of Paul

4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you,

Galatians 2:21

2:21 I do not set aside ⁹  God’s grace, because if righteousness ¹⁰  could come through the law, then Christ died for nothing! ¹¹ 

Galatians 3:18

3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ¹²  it to Abraham through the promise.

Galatians 4:23

4:23 But one, the son by the slave woman, was born by natural descent, ¹³  while the other, the son by the free woman, was born through the promise.

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. ¹⁴ 

Galatians 1:15

1:15 But when the one ¹⁵  who set me apart from birth ¹⁶  and called me by his grace was pleased

Galatians 2:4

2:4 Now this matter arose ¹⁷  because of the false brothers with false pretenses ¹⁸  who slipped in unnoticed to spy on ¹⁹  our freedom that we have in Christ Jesus, to make us slaves. ²⁰ 

Galatians 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ²¹  so that we could receive the promise of the Spirit by faith.

Galatians 3:19

3:19 Why then was the law given? ²²  It was added ²³  because of transgressions, ²⁴  until the arrival of the descendant ²⁵  to whom the promise had been made. It was administered ²⁶  through angels by an intermediary. ²⁷ 

Galatians 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ²⁸  only do not use your freedom as an opportunity to indulge your flesh, ²⁹  but through love serve one another. ³⁰ 

Galatians 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ³¹  the world has been crucified to me, and I to the world.

Galatians 2:16

2:16 yet we know ³²  that no one ³³  is justified by the works of the law ³⁴  but by the faithfulness of Jesus Christ. ³⁵  And ³⁶  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ³⁷  and not by the works of the law, because by the works of the law no one ³⁸  will be justified.

[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.

[1:12]  ² tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ³ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ⁴ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.

[2:1]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:26]  ⁴ tn Or “For you are all sons of God through faith in Christ Jesus.”

[4:7]  ⁵ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

[4:7]  ⁶ 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”; 1739^c), 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).

[2:21]  ⁶ tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ⁷ tn Or “justification.”

[2:21]  ⁸ tn Or “without cause,” “for no purpose.”

[3:18]  ⁷ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[4:23]  ⁸ 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.”

[5:6]  ⁹ tn Grk “but faith working through love.”

[1:15]  ¹⁰ 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]  ¹¹ tn Grk “from my mother’s womb.”

[2:4]  ¹¹ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ¹² tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ¹³ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ¹⁴ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.

[3:14]  ¹² tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[3:19]  ¹³ tn Grk “Why then the law?”

[3:19]  ¹⁴ tc For προσετέθη (proseteqh) several Western mss have ἐτέθη (eteqh, “it was established”; so D* F G it Ir^lat Ambst Spec). The net effect of this reading, in conjunction with the largely Western reading of πράξεων (praxewn) for παραβάσεων (parabasewn), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul’s harsh saying here about the law than vice versa; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15-18), indicating, more than likely, its temporary nature; [2] the verb “was added” in v. 19 (προσετέθη) is different from the verb in v. 15 (ἐπιδιατάσσεται, epidiatassetai); virtually all exegetes recognize this as an intentional linguistic shift on Paul’s part in order not to contradict his statement in v. 15; [3] the temper of 3:1–4:7 is decidedly against a positive statement about the Torah’s role in Heilsgeschichte.

[3:19]  ¹⁵ tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì⁴⁶ F G it Ir^lat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.

[3:19]  ¹⁶ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ¹⁷ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ¹⁸ tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.

[5:13]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ¹⁵ 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]  ¹⁶ 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).

[6:14]  ¹⁵ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[2:16]  ¹⁶ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ¹⁷ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ¹⁸ sn The law is a reference to the law of Moses.

[2:16]  ¹⁹ tn Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[2:16]  ²⁰ tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:16]  ²¹ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ²² tn Or “no human being”; Grk “flesh.”