Galatians 1:10

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

Galatians 3:15

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ⁶  I offer an example from everyday life: ⁷  When a covenant ⁸  has been ratified, ⁹  even though it is only a human contract, no one can set it aside or add anything to it.

Galatians 1:1

Salutation

1:1 From Paul, ¹⁰  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; ¹¹  instead I received it ¹²  by a revelation of Jesus Christ. ¹³ 

Galatians 1:11

Paul’s Vindication of His Apostleship

1:11 Now ¹⁴  I want you to know, brothers and sisters, ¹⁵  that the gospel I preached is not of human origin. ¹⁶ 

Galatians 5:3

5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey ¹⁷  the whole law.

Galatians 6:7

6:7 Do not be deceived. God will not be made a fool. ¹⁸  For a person ¹⁹  will reap what he sows,

Galatians 2:6

2:6 But from those who were influential ²⁰  (whatever they were makes no difference to me; God shows no favoritism between people ²¹ ) – those influential leaders ²²  added ²³  nothing to my message. ²⁴ 

Galatians 6:1

Support One Another

6:1 Brothers and sisters, ²⁵  if a person ²⁶  is discovered in some sin, ²⁷  you who are spiritual ²⁸  restore such a person in a spirit of gentleness. ²⁹  Pay close attention ³⁰  to yourselves, so that you are not tempted too.

Galatians 2:16

2:16 yet we know ³¹  that no one ³²  is justified by the works of the law ³³  but by the faithfulness of Jesus Christ. ³⁴  And ³⁵  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ³⁶  and not by the works of the law, because by the works of the law no one ³⁷  will be justified.

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

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

[1:10]  ³ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁴ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁵ 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.

[3:15]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ⁷ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ⁸ tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.

[3:15]  ⁹ tn Or “has been put into effect.”

[1:1]  ¹¹ 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]  ¹⁶ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ¹⁷ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ¹⁸ 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.

[1:11]  ²¹ tc ‡ The conjunction δέ (de) is found in Ì⁴⁶ א*^,2 A D¹ Ψ 1739 1881 Ï sy bo, while γάρ (gar) is the conjunction of choice in א¹ B D*^,c F G 33 pc lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.

[1:11]  ²² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:11]  ²³ tn Grk “is not according to man.”

[5:3]  ²⁶ tn Or “keep”; or “carry out”; Grk “do.”

[6:7]  ³¹ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ³² tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[2:6]  ³⁶ tn Or “influential leaders.” BDAG 255 s.v. δοκέω 2.a.β has “the influential men Gal 2:2, 6b. A fuller expr. w. the same mng., w. inf. added…vss. 6a, 9.” This refers to the leadership of the Jerusalem church.

[2:6]  ³⁷ tn Grk “God does not receive the face of man,” an idiom for showing favoritism or partiality (BDAG 887-88 s.v. πρόσωπον 1.b.α; L&N 88.238).

[2:6]  ³⁸ tn Or “influential people”; here “leaders” was used rather than “people” for stylistic reasons, to avoid redundancy with the word “people” in the previous parenthetical remark. See also the note on the word “influential” at the beginning of this verse.

[2:6]  ³⁹ tn Or “contributed.” This is the same word translated “go to ask advice from” in 1:16, but it has a different meaning here; see L&N 59.72.

[2:6]  ⁴⁰ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[6:1]  ⁴¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ⁴² tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ⁴³ tn Or “some transgression” (L&N 88.297).

[6:1]  ⁴⁴ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ⁴⁵ tn Or “with a gentle spirit” or “gently.”

[6:1]  ⁴⁶ tn Grk “taking careful notice.”

[2:16]  ⁴⁶ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁴⁷ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁴⁸ sn The law is a reference to the law of Moses.

[2:16]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁵² tn Or “no human being”; Grk “flesh.”