Galatians 2:9

2:9 and when James, Cephas, ¹  and John, who had a reputation as ²  pillars, ³  recognized ⁴  the grace that had been given to me, they gave to Barnabas and me ⁵  the right hand of fellowship, agreeing ⁶  that we would go to the Gentiles and they to the circumcised. ⁷ 

Galatians 3:16

3:16 Now the promises were spoken to Abraham and to his descendant. ⁸  Scripture ⁹  does not say, “and to the descendants,” ¹⁰  referring to many, but “and to your descendant,” ¹¹  referring to one, who is Christ.

Galatians 3:21

3:21 Is the law therefore opposed to the promises of God? ¹²  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ¹³ 

Galatians 3:28

3:28 There is neither Jew nor Greek, there is neither slave ¹⁴  nor free, there is neither male nor female ¹⁵  – for all of you are one in Christ Jesus.

[2:9]  ¹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ² 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]  ³ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ⁴ 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]  ⁵ tn Grk “me and Barnabas.”

[2:9]  ⁶ 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]  ⁷ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[3:16]  ⁸ tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ⁹ tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.

[3:16]  ¹⁰ tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.

[3:16]  ¹¹ tn See the note on “descendant” earlier in this verse.

[3:21]  ¹⁵ tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì⁴⁶ B d Ambst lack the words. Ì⁴⁶ and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Cristou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁷ rightly places the words in brackets, indicating doubts as to their authenticity.

[3:21]  ¹⁶ tn Or “have been based on the law.”

[3:28]  ²² tn See the note on the word “slave” in 1:10.

[3:28]  ²³ tn Grk “male and female.”