Galatians 1:14

1:14 I ¹  was advancing in Judaism beyond many of my contemporaries in my nation, ²  and was ³  extremely zealous for the traditions of my ancestors. ⁴ 

Galatians 4:19-20

4:19 My children – I am again undergoing birth pains until Christ is formed in you! ⁵  4:20 I wish I could be with you now and change my tone of voice, ⁶  because I am perplexed about you.

Galatians 1:15

1:15 But when the one ⁷  who set me apart from birth ⁸  and called me by his grace was pleased

Galatians 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ⁹  Instead, you welcomed me as though I were an angel of God, ¹⁰  as though I were Christ Jesus himself! ¹¹ 

Galatians 6:17

6:17 From now on let no one cause me trouble, for I bear the marks of Jesus on my body. ¹² 

[1:14]  ¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:14]  ² tn Or “among my race.”

[1:14]  ³ tn Grk “was advancing beyond…nation, being.” The participle ὑπάρχων (Juparcwn) was translated as a finite verb due to requirements of contemporary English style.

[1:14]  ⁴ sn The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.

[4:19]  ⁵ tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.

[4:20]  ⁹ tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

[1:15]  ¹³ 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]  ¹⁴ tn Grk “from my mother’s womb.”

[4:14]  ¹⁷ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ¹⁸ 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]  ¹⁹ 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.

[6:17]  ²¹ tn Paul is probably referring to scars from wounds received in the service of Jesus, although the term στίγμα (stigma) may imply ownership and suggest these scars served as brands (L&N 8.55; 33.481; 90.84).