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 3:22

3:22 But the scripture imprisoned ⁸  everything and everyone ⁹  under sin so that the promise could be given – because of the faithfulness ¹⁰  of Jesus Christ – to those who believe.

Galatians 4:15

4:15 Where then is your sense of happiness ¹¹  now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me!

Galatians 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

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 

[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.

[3:22]  ⁸ tn Or “locked up.”

[3:22]  ⁹ 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]  ¹⁰ 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.

[4:15]  ¹⁵ tn Or “blessedness.”

[3:21]  ²² 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]  ²³ tn Or “have been based on the law.”