Galatians 1:3

1:3 Grace and peace to you ¹  from God the Father and our ²  Lord Jesus Christ,

Galatians 1:12

1:12 For I did not receive it or learn it from any human source; ³  instead I received it ⁴  by a revelation of Jesus Christ. ⁵ 

Galatians 3:26

3:26 For in Christ Jesus you are all sons of God through faith. ⁶ 

Galatians 6:18

6:18 The grace of our Lord Jesus Christ be ⁷  with your spirit, brothers and sisters. ⁸  Amen.

Galatians 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ⁹ 

Galatians 5:24

5:24 Now those who belong to Christ ¹⁰  have crucified the flesh ¹¹  with its passions ¹²  and desires.

Galatians 1:1

Salutation

1:1 From Paul, ¹³  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatians 2:4

2:4 Now this matter arose ¹⁴  because of the false brothers with false pretenses ¹⁵  who slipped in unnoticed to spy on ¹⁶  our freedom that we have in Christ Jesus, to make us slaves. ¹⁷ 

Galatians 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ¹⁸  so that we could receive the promise of the Spirit by faith.

Galatians 3:22

3:22 But the scripture imprisoned ¹⁹  everything and everyone ²⁰  under sin so that the promise could be given – because of the faithfulness ²¹  of Jesus Christ – to those who believe.

Galatians 6:12

6:12 Those who want to make a good showing in external matters ²²  are trying to force you to be circumcised. They do so ²³  only to avoid being persecuted ²⁴  for the cross of Christ.

Galatians 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ²⁵  the world has been crucified to me, and I to the world.

Galatians 6:17

6:17 From now on let no one cause me trouble, for I bear the marks of Jesus on my body. ²⁶ 

Galatians 3:28

3:28 There is neither Jew nor Greek, there is neither slave ²⁷  nor free, there is neither male nor female ²⁸  – for all of you are one in Christ Jesus.

Galatians 2:16

2:16 yet we know ²⁹  that no one ³⁰  is justified by the works of the law ³¹  but by the faithfulness of Jesus Christ. ³²  And ³³  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ³⁴  and not by the works of the law, because by the works of the law no one ³⁵  will be justified.

[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.

[1:12]  ³ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ⁴ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ⁵ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.

[3:26]  ⁵ tn Or “For you are all sons of God through faith in Christ Jesus.”

[6:18]  ⁷ 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]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:6]  ⁹ tn Grk “but faith working through love.”

[5:24]  ¹¹ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ¹² tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ¹³ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:4]  ¹⁵ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ¹⁶ tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ¹⁷ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ¹⁸ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.

[3:14]  ¹⁷ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[3:22]  ¹⁹ tn Or “locked up.”

[3:22]  ²⁰ tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.

[3:22]  ²¹ tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[6:12]  ²¹ 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]  ²² 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]  ²³ 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.

[6:14]  ²³ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[6:17]  ²⁵ tn Paul is probably referring to scars from wounds received in the service of Jesus, although the term στίγμα (stigma) may imply ownership and suggest these scars served as brands (L&N 8.55; 33.481; 90.84).

[3:28]  ²⁷ tn See the note on the word “slave” in 1:10.

[3:28]  ²⁸ tn Grk “male and female.”

[2:16]  ²⁹ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ³⁰ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ³¹ sn The law is a reference to the law of Moses.

[2:16]  ³² tn Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[2:16]  ³³ tn 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.

[2:16]  ³⁴ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ³⁵ tn Or “no human being”; Grk “flesh.”