Galatians 1:12

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

Galatians 4:2

4:2 But he is under guardians ⁴  and managers until the date set by his ⁵  father.

Galatians 4:7-8

4:7 So you are no longer a slave but a son, and if you are ⁶  a son, then you are also an heir through God. ⁷ 

Heirs of Promise Are Not to Return to Law

4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. ⁸ 

Galatians 4:17

4:17 They court you eagerly, ⁹  but for no good purpose; ¹⁰  they want to exclude you, so that you would seek them eagerly. ¹¹ 

Galatians 4:31

4:31 Therefore, brothers and sisters, ¹²  we are not children of the slave woman but of the free woman.

Galatians 6:15

6:15 For ¹³  neither circumcision nor uncircumcision counts for ¹⁴  anything; the only thing that matters is a new creation! ¹⁵ 

Galatians 1:8

1:8 But even if we (or an angel from heaven) should preach ¹⁶  a gospel contrary to the one we preached to you, ¹⁷  let him be condemned to hell! ¹⁸ 

Galatians 1:17

1:17 nor did I go up to Jerusalem ¹⁹  to see those who were apostles before me, but right away I departed to Arabia, ²⁰  and then returned to Damascus.

Galatians 2:7

2:7 On the contrary, when they saw ²¹  that I was entrusted with the gospel to the uncircumcised ²²  just as Peter was to the circumcised ²³ 

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. ²⁴ 

Galatians 1:1

Salutation

1:1 From Paul, ²⁵  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatians 3:22

3:22 But the scripture imprisoned ²⁶  everything and everyone ²⁷  under sin so that the promise could be given – because of the faithfulness ²⁸  of Jesus Christ – to those who believe.

Galatians 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ²⁹  Instead, you welcomed me as though I were an angel of God, ³⁰  as though I were Christ Jesus himself! ³¹ 

Galatians 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ³²  only do not use your freedom as an opportunity to indulge your flesh, ³³  but through love serve one another. ³⁴ 

Galatians 6:13

6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. ³⁵ 

Galatians 4:30

4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” ³⁶  of the free woman.

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

[1:12]  ² tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ³ 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.

[4:2]  ⁴ 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]  ⁵ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

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

[4:7]  ⁸ 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).

[4:8]  ¹⁰ tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”

[4:17]  ¹³ tn Or “They are zealous for you.”

[4:17]  ¹⁴ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ¹⁵ tn Or “so that you would be zealous.”

[4:31]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:15]  ¹⁹ tc The phrase “in Christ Jesus” is found after “For” in some mss (א A C D F G 0278 1881 Ï lat bo), but lacking in Ì⁴⁶ B Ψ 33 1175 1505 1739* and several fathers. The longer reading probably represents a harmonization to Gal 5:6.

[6:15]  ²⁰ tn Grk “is.”

[6:15]  ²¹ tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).

[1:8]  ²² tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ²³ tn Or “other than the one we preached to you.”

[1:8]  ²⁴ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:17]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:17]  ²⁶ sn As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, “The Apostle Paul in Arabia,” Biblical World 41 (1913): 255-59.

[2:7]  ²⁸ tn The participle ἰδόντες (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9).

[2:7]  ²⁹ tn Grk “to the uncircumcision,” that is, to the Gentiles.

[2:7]  ³⁰ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[5:6]  ³¹ tn Grk “but faith working through love.”

[1:1]  ³⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:22]  ³⁷ tn Or “locked up.”

[3:22]  ³⁸ tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.

[3:22]  ³⁹ tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” 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 Rom 3:22, 26; Gal 2:16, 20; 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.

[4:14]  ⁴⁰ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ⁴¹ 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]  ⁴² 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.

[5:13]  ⁴³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ⁴⁴ 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]  ⁴⁵ 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).

[6:13]  ⁴⁶ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[4:30]  ⁴⁹ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.