Galatians 1:24

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

Galatians 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ³  the world has been crucified to me, and I to the world.

Galatians 1:2

1:2 and all the brothers with me, to the churches of Galatia.

Galatians 2:3

2:3 Yet ⁴  not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.

Galatians 2:8

2:8 (for he who empowered ⁵  Peter for his apostleship ⁶  to the circumcised ⁷  also empowered me for my apostleship to the Gentiles) ⁸ 

Galatians 1:16

1:16 to reveal his Son in ⁹  me so that I could preach him ¹⁰  among the Gentiles, I did not go to ask advice from ¹¹  any human being, ¹² 

Galatians 2:6

2:6 But from those who were influential ¹³  (whatever they were makes no difference to me; God shows no favoritism between people ¹⁴ ) – those influential leaders ¹⁵  added ¹⁶  nothing to my message. ¹⁷ 

Galatians 2:9

2:9 and when James, Cephas, ¹⁸  and John, who had a reputation as ¹⁹  pillars, ²⁰  recognized ²¹  the grace that had been given to me, they gave to Barnabas and me ²²  the right hand of fellowship, agreeing ²³  that we would go to the Gentiles and they to the circumcised. ²⁴ 

Galatians 2:20

2:20 I have been crucified with Christ, ²⁵  and it is no longer I who live, but Christ lives in me. So ²⁶  the life I now live in the body, ²⁷  I live because of the faithfulness of the Son of God, ²⁸  who loved me and gave himself for me.

[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.

[6:14]  ³ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[2:3]  ⁵ tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).

[2:8]  ⁷ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ⁸ tn Or “his ministry as an apostle.”

[2:8]  ⁹ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ¹⁰ tn Grk “also empowered me to the Gentiles.”

[1:16]  ⁹ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ¹⁰ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ¹¹ 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]  ¹² tn Grk “from flesh and blood.”

[2:6]  ¹¹ tn Or “influential leaders.” BDAG 255 s.v. δοκέω 2.a.β has “the influential men Gal 2:2, 6b. A fuller expr. w. the same mng., w. inf. added…vss. 6a, 9.” This refers to the leadership of the Jerusalem church.

[2:6]  ¹² tn Grk “God does not receive the face of man,” an idiom for showing favoritism or partiality (BDAG 887-88 s.v. πρόσωπον 1.b.α; L&N 88.238).

[2:6]  ¹³ tn Or “influential people”; here “leaders” was used rather than “people” for stylistic reasons, to avoid redundancy with the word “people” in the previous parenthetical remark. See also the note on the word “influential” at the beginning of this verse.

[2:6]  ¹⁴ tn Or “contributed.” This is the same word translated “go to ask advice from” in 1:16, but it has a different meaning here; see L&N 59.72.

[2:6]  ¹⁵ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[2:9]  ¹³ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ¹⁴ tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.

[2:9]  ¹⁵ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ¹⁶ tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.

[2:9]  ¹⁷ tn Grk “me and Barnabas.”

[2:9]  ¹⁸ tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.

[2:9]  ¹⁹ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:20]  ¹⁵ tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ¹⁶ tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:20]  ¹⁷ tn Grk “flesh.”

[2:20]  ¹⁸ tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.