Galatians 1:24

1:24 So ¹  they glorified God because of me. ² 

Galatians 2:14

2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas ³  in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force ⁴  the Gentiles to live like Jews?”

Galatians 3:10

3:10 For all who ⁵  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” ⁶ 

Galatians 3:17

3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, ⁷  so as to invalidate the promise.

Galatians 3:25

3:25 But now that faith has come, we are no longer under a guardian. ⁸ 

Galatians 5:9

5:9 A little yeast makes the whole batch of dough rise! ⁹ 

Galatians 5:12

5:12 I wish those agitators ¹⁰  would go so far as to ¹¹  castrate themselves! ¹² 

Galatians 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ¹³  that are opposed to the flesh, for these are in opposition to ¹⁴  each other, so that you cannot do what you want.

Galatians 6:5

6:5 For each one will carry ¹⁵  his own load.

[1:24]  ¹ tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.

[1:24]  ² tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.

[2:14]  ³ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ⁴ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[3:10]  ⁵ tn Grk “For as many as.”

[3:10]  ⁶ tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

[3:17]  ⁷ tc Most mss (D F G I 0176 0278 Ï it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in Ì⁴⁶ א A B C P Ψ 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [ei" Criston] rather than ἐν Χριστῷ [en Cristw]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.

[3:25]  ⁹ tn See the note on the word “guardian” in v. 24. The punctuation of vv. 25, 26, and 27 is difficult to represent because of the causal connections between each verse. English style would normally require a comma either at the end of v. 25 or v. 26, but in so doing the translation would then link v. 26 almost exclusively with either v. 25 or v. 27; this would be problematic as scholars debate which two verses are to be linked. Because of this, the translation instead places a period at the end of each verse. This preserves some of the ambiguity inherent in the Greek and does not exclude any particular causal connection.

[5:9]  ¹¹ tn Grk “A little leaven leavens the whole lump.”

[5:12]  ¹³ tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.

[5:12]  ¹⁴ tn Grk “would even.”

[5:12]  ¹⁵ tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.

[5:17]  ¹⁵ tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

[5:17]  ¹⁶ tn Or “are hostile toward” (L&N 39.1).

[6:5]  ¹⁷ tn Or perhaps, “each one must carry.” A number of modern translations treat βαστάσει (bastasei) as an imperatival future.