Galatians 1:2-3

1:2 and all the brothers with me, to the churches of Galatia. 1:3 Grace and peace to you ¹  from God the Father and our ²  Lord Jesus Christ,

Galatians 1:19

1:19 But I saw none of the other apostles ³  except James the Lord’s brother.

Galatians 1:21-22

1:21 Afterward I went to the regions of Syria and Cilicia. 1:22 But I was personally ⁴  unknown to the churches of Judea that are in Christ.

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 2:3

2:3 Yet ⁶  not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.

Galatians 4:5

4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ⁷ 

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 4:18

4:18 However, it is good ⁸  to be sought eagerly ⁹  for a good purpose ¹⁰  at all times, and not only when I am present with you.

Galatians 4:21

An Appeal from Allegory

4:21 Tell me, you who want to be under the law, do you not understand the law? ¹¹ 

Galatians 4:26

4:26 But the Jerusalem above is free, ¹²  and she is our mother.

Galatians 4:31

4:31 Therefore, brothers and sisters, ¹³  we are not children of the slave woman but of the free woman.

Galatians 5:16

5:16 But I say, live ¹⁴  by the Spirit and you will not carry out the desires of the flesh. ¹⁵ 

Galatians 5:26

5:26 Let us not become conceited, ¹⁶  provoking ¹⁷  one another, being jealous ¹⁸  of one another.

Galatians 6:18

6:18 The grace of our Lord Jesus Christ be ¹⁹  with your spirit, brothers and sisters. ²⁰  Amen.

[1:3]  ¹ tn Grk “Grace to you and peace.”

[1:3]  ² tc ‡ The unusual order καὶ κυρίου ἡμῶν (kai kuriou Jhmwn), which produces the reading “our Lord Jesus Christ” instead of “God our Father,” is read by Ì^46,51vid B D F G H 1739 1881 Ï sy sa, while the more normal ἡμῶν καὶ κυρίου (Jhmwn kai kuriou) is found in א A P Ψ 33 81 326 365 2464 pc. Thus, the reading adopted in the translation is more widespread geographically and is found in the two earliest witnesses, along with several good representatives of the Alexandrian, Western, and Byzantine texttypes. Internally, there would be a strong motivation for scribes to change the order: “from God our Father and the Lord Jesus Christ” is Paul’s normal greeting; here alone is the pronoun attached to “Jesus Christ” (except in the pastorals, though the greeting in these letters is nevertheless unlike the rest of the corpus Paulinum). Intrinsically, the chosen reading is superior as well: Scribes would be prone to emulate Paul’s regular style, while in an early letter such as this one his regular style was yet to be established (for a similar situation, cf. the text-critical discussion at 1 Thess 1:1). Hence, there is a strong probability that the reading in the translation is authentic. Although B. M. Metzger argues that “the apostle’s stereotyped formula was altered by copyists who, apparently in the interest of Christian piety, transferred the possessive pronoun so it would be more closely associated with ‘Lord Jesus Christ’” (TCGNT 520), one might expect to see the same alterations in other Pauline letters. That this is not the case argues for “our Lord Jesus Christ” as the authentic reading here.

[1:19]  ¹ tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.

[1:22]  ¹ tn Or “by sight”; Grk “by face.”

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

[2:3]  ¹ tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).

[4:5]  ¹ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[4:18]  ¹ tn Or “commendable.”

[4:18]  ² tn Or “to be zealous.”

[4:18]  ³ tn Grk “But it is always good to be zealous in good.”

[4:21]  ¹ tn Or “will you not hear what the law says?” The Greek verb ἀκούω (akouw) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.

[4:26]  ¹ sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.

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

[5:16]  ¹ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ² tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.

[5:26]  ¹ tn Or “falsely proud.”

[5:26]  ² tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”

[5:26]  ³ tn Or “another, envying one another.”

[6:18]  ¹ tn Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this.

[6:18]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.