Galatians 2:15

Jews and Gentiles are Justified by Faith

2:15 We are Jews by birth ¹  and not Gentile sinners, ² 

Galatians 4:28

4:28 But you, ³  brothers and sisters, ⁴  are children of the promise like Isaac.

Galatians 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

Galatians 1:8

1:8 But even if we (or an angel from heaven) should preach ⁵  a gospel contrary to the one we preached to you, ⁶  let him be condemned to hell! ⁷ 

Galatians 4:3

4:3 So also we, when we were minors, ⁸  were enslaved under the basic forces ⁹  of the world.

Galatians 2:9

2:9 and when James, Cephas, ¹⁰  and John, who had a reputation as ¹¹  pillars, ¹²  recognized ¹³  the grace that had been given to me, they gave to Barnabas and me ¹⁴  the right hand of fellowship, agreeing ¹⁵  that we would go to the Gentiles and they to the circumcised. ¹⁶ 

Galatians 2:16

2:16 yet we know ¹⁷  that no one ¹⁸  is justified by the works of the law ¹⁹  but by the faithfulness of Jesus Christ. ²⁰  And ²¹  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ²²  and not by the works of the law, because by the works of the law no one ²³  will be justified.

[2:15]  ¹ tn Grk “by nature.”

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

[4:28]  ³ tc Most mss (א A C D² Ψ 062 Ï lat sy bo) read “we” here, while “you” is found in Ì⁴⁶ B D* F G 0261^vid 0278 33 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.

[4:28]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[1:8]  ⁵ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ⁶ tn Or “other than the one we preached to you.”

[1:8]  ⁷ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[4:3]  ⁷ tn See the note on the word “minor” in 4:1.

[4:3]  ⁸ tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.

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

[2:9]  ¹⁰ 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]  ¹¹ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ¹² 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]  ¹³ tn Grk “me and Barnabas.”

[2:9]  ¹⁴ 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]  ¹⁵ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:16]  ¹¹ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ¹² tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ¹³ sn The law is a reference to the law of Moses.

[2:16]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ¹⁷ tn Or “no human being”; Grk “flesh.”