Galatians 1:16

1:16 to reveal his Son in ¹  me so that I could preach him ²  among the Gentiles, I did not go to ask advice from ³  any human being, ⁴ 

Galatians 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ⁵  Instead, you welcomed me as though I were an angel of God, ⁶  as though I were Christ Jesus himself! ⁷ 

Galatians 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ⁸  only do not use your freedom as an opportunity to indulge your flesh, ⁹  but through love serve one another. ¹⁰ 

Galatians 6:12-13

6:12 Those who want to make a good showing in external matters ¹¹  are trying to force you to be circumcised. They do so ¹²  only to avoid being persecuted ¹³  for the cross of Christ. 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. ¹⁴ 

[1:16]  ¹ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ² tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ³ tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.

[1:16]  ⁴ tn Grk “from flesh and blood.”

[4:14]  ⁵ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ⁶ 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]  ⁷ 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]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ¹⁰ 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]  ¹¹ 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).

[6:12]  ¹³ tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”

[6:12]  ¹⁴ tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.

[6:12]  ¹⁵ tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (Jina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diwkontai; Ì⁴⁶ A C F G K L P 0278 6 81 104 326 629 1175 1505 pm) and the subjunctive διώκωνται (diwkwntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.

[6:13]  ¹⁷ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).