Galatians 1:24

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

Galatians 2:15

Jews and Gentiles are Justified by Faith

2:15 We are Jews by birth ³  and not Gentile sinners, ⁴ 

Galatians 3:25

3:25 But now that faith has come, we are no longer under a guardian. ⁵ 

Galatians 4:16

4:16 So then, have I become your enemy by telling you the truth? ⁶ 

Galatians 5:12

5:12 I wish those agitators ⁷  would go so far as to ⁸  castrate themselves! ⁹ 

[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.

[2:15]  ³ tn Grk “by nature.”

[2:15]  ⁴ tn Grk “and not sinners from among the Gentiles.”

[3:25]  ⁵ 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.

[4:16]  ⁷ tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).

[5:12]  ⁹ 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]  ¹⁰ tn Grk “would even.”

[5:12]  ¹¹ 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.