Galatians 3:1
Context3:1 You 1 foolish Galatians! Who has cast a spell 2 on you? Before your eyes Jesus Christ was vividly portrayed 3 as crucified!
Galatians 2:1-21
Context2:1 Then after fourteen years I went up to Jerusalem 4 again with Barnabas, taking Titus along too. 2:2 I went there 5 because of 6 a revelation and presented 7 to them the gospel that I preach among the Gentiles. But I did so 8 only in a private meeting with the influential people, 9 to make sure that I was not running – or had not run 10 – in vain. 2:3 Yet 11 not even Titus, who was with me, was compelled to be circumcised, although he was a Greek. 2:4 Now this matter arose 12 because of the false brothers with false pretenses 13 who slipped in unnoticed to spy on 14 our freedom that we have in Christ Jesus, to make us slaves. 15 2:5 But 16 we did not surrender to them 17 even for a moment, 18 in order that the truth of the gospel would remain with you. 19
2:6 But from those who were influential 20 (whatever they were makes no difference to me; God shows no favoritism between people 21 ) – those influential leaders 22 added 23 nothing to my message. 24 2:7 On the contrary, when they saw 25 that I was entrusted with the gospel to the uncircumcised 26 just as Peter was to the circumcised 27 2:8 (for he who empowered 28 Peter for his apostleship 29 to the circumcised 30 also empowered me for my apostleship to the Gentiles) 31 2:9 and when James, Cephas, 32 and John, who had a reputation as 33 pillars, 34 recognized 35 the grace that had been given to me, they gave to Barnabas and me 36 the right hand of fellowship, agreeing 37 that we would go to the Gentiles and they to the circumcised. 38 2:10 They requested 39 only that we remember the poor, the very thing I also was eager to do.
2:11 But when Cephas 40 came to Antioch, 41 I opposed him to his face, because he had clearly done wrong. 42 2:12 Until 43 certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this 44 and separated himself 45 because he was afraid of those who were pro-circumcision. 46 2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them 47 by their hypocrisy. 2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas 48 in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force 49 the Gentiles to live like Jews?”
2:15 We are Jews by birth 50 and not Gentile sinners, 51 2:16 yet we know 52 that no one 53 is justified by the works of the law 54 but by the faithfulness of Jesus Christ. 55 And 56 we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ 57 and not by the works of the law, because by the works of the law no one 58 will be justified. 2:17 But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages 59 sin? Absolutely not! 2:18 But if I build up again those things I once destroyed, 60 I demonstrate that I am one who breaks God’s law. 61 2:19 For through the law I died to the law so that I may live to God. 2:20 I have been crucified with Christ, 62 and it is no longer I who live, but Christ lives in me. So 63 the life I now live in the body, 64 I live because of the faithfulness of the Son of God, 65 who loved me and gave himself for me. 2:21 I do not set aside 66 God’s grace, because if righteousness 67 could come through the law, then Christ died for nothing! 68
Galatians 4:1-31
Context4:1 Now I mean that the heir, as long as he is a minor, 69 is no different from a slave, though he is the owner 70 of everything. 4:2 But he is under guardians 71 and managers until the date set by his 72 father. 4:3 So also we, when we were minors, 73 were enslaved under the basic forces 74 of the world. 4:4 But when the appropriate time 75 had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. 76 4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls 77 “Abba! 78 Father!” 4:7 So you are no longer a slave but a son, and if you are 79 a son, then you are also an heir through God. 80
4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. 81 4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless 82 basic forces? 83 Do you want to be enslaved to them all over again? 84 4:10 You are observing religious 85 days and months and seasons and years. 4:11 I fear for you that my work for you may have been in vain. 4:12 I beg you, brothers and sisters, 86 become like me, because I have become like you. You have done me no wrong!
4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you, 4:14 and though my physical condition put you to the test, you did not despise or reject me. 87 Instead, you welcomed me as though I were an angel of God, 88 as though I were Christ Jesus himself! 89 4:15 Where then is your sense of happiness 90 now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me! 4:16 So then, have I become your enemy by telling you the truth? 91
4:17 They court you eagerly, 92 but for no good purpose; 93 they want to exclude you, so that you would seek them eagerly. 94 4:18 However, it is good 95 to be sought eagerly 96 for a good purpose 97 at all times, and not only when I am present with you. 4:19 My children – I am again undergoing birth pains until Christ is formed in you! 98 4:20 I wish I could be with you now and change my tone of voice, 99 because I am perplexed about you.
4:21 Tell me, you who want to be under the law, do you not understand the law? 100 4:22 For it is written that Abraham had two sons, one by the 101 slave woman and the other by the free woman. 4:23 But one, the son by the slave woman, was born by natural descent, 102 while the other, the son by the free woman, was born through the promise. 4:24 These things may be treated as an allegory, 103 for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar. 4:25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 4:26 But the Jerusalem above is free, 104 and she is our mother. 4:27 For it is written:
“Rejoice, O barren woman who does not bear children; 105
break forth and shout, you who have no birth pains,
because the children of the desolate woman are more numerous
than those of the woman who has a husband.” 106
4:28 But you, 107 brothers and sisters, 108 are children of the promise like Isaac. 4:29 But just as at that time the one born by natural descent 109 persecuted the one born according to the Spirit, 110 so it is now. 4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” 111 of the free woman. 4:31 Therefore, brothers and sisters, 112 we are not children of the slave woman but of the free woman.


[3:1] 1 tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.
[3:1] 2 tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).
[3:1] 3 tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).
[2:1] 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:2] 7 tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.
[2:2] 8 tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”
[2:2] 9 tn Or “set before them.”
[2:2] 10 tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.
[2:2] 11 tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.
[2:2] 12 tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.
[2:3] 10 tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).
[2:4] 13 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] 14 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] 15 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] 16 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.
[2:5] 16 tn Grk “slaves, nor did we…” Because of the length and complexity of the Greek sentence, οὐδέ (oude) was translated as “But…even” and a new sentence started in the translation at the beginning of v. 5.
[2:5] 17 tn Or “we did not cave in to their demands.”
[2:5] 18 tn Grk “even for an hour” (an idiom for a very short period of time).
[2:5] 19 sn In order that the truth of the gospel would remain with you. Paul evidently viewed the demands of the so-called “false brothers” as a departure from the truth contained in the gospel he preached. This was a very serious charge (see Gal 1:8).
[2:6] 19 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] 20 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] 21 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] 22 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] 23 tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.
[2:7] 22 tn The participle ἰδόντες (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9).
[2:7] 23 tn Grk “to the uncircumcision,” that is, to the Gentiles.
[2:7] 24 tn Grk “to the circumcision,” a collective reference to the Jewish people.
[2:8] 25 tn Or “worked through”; the same word is also used in relation to Paul later in this verse.
[2:8] 26 tn Or “his ministry as an apostle.”
[2:8] 27 tn Grk “to the circumcision,” i.e., the Jewish people.
[2:8] 28 tn Grk “also empowered me to the Gentiles.”
[2:9] 28 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
[2:9] 29 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] 30 sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.
[2:9] 31 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] 32 tn Grk “me and Barnabas.”
[2:9] 33 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] 34 tn Grk “to the circumcision,” a collective reference to the Jewish people.
[2:10] 31 tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.
[2:11] 34 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
[2:11] 35 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[2:11] 36 tn Grk “because he stood condemned.”
[2:12] 37 tn The conjunction γάρ has not been translated here.
[2:12] 38 tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).
[2:12] 39 tn Or “and held himself aloof.”
[2:12] 40 tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.
[2:13] 40 tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).
[2:14] 43 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
[2:14] 44 tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).
[2:15] 47 tn Grk “and not sinners from among the Gentiles.”
[2:16] 49 tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.
[2:16] 50 tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.
[2:16] 51 sn The law is a reference to the law of Moses.
[2:16] 52 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] 53 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] 54 tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”
[2:16] 55 tn Or “no human being”; Grk “flesh.”
[2:17] 52 tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.
[2:18] 55 tn Or “once tore down.”
[2:18] 56 tn Traditionally, “that I am a transgressor.”
[2:20] 58 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] 59 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] 61 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
[2:21] 61 tn Or “I do not declare invalid,” “I do not nullify.”
[2:21] 62 tn Or “justification.”
[2:21] 63 tn Or “without cause,” “for no purpose.”
[4:1] 64 tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.
[4:1] 65 tn Grk “master” or “lord” (κύριος, kurios).
[4:2] 67 tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.
[4:2] 68 tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).
[4:3] 70 tn See the note on the word “minor” in 4:1.
[4:3] 71 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.
[4:4] 73 tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).
[4:5] 76 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
[4:6] 79 tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.
[4:6] 80 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).
[4:7] 82 tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.
[4:7] 83 tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א2 C3 D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì46 א* A B C* 33 1739*vid lat bo Cl).
[4:8] 85 tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”
[4:9] 88 tn Or “useless.” See L&N 65.16.
[4:9] 89 tn See the note on the phrase “basic forces” in 4:3.
[4:9] 90 tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.
[4:10] 91 tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.
[4:12] 94 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[4:14] 97 tn Grk “your trial in my flesh you did not despise or reject.”
[4:14] 98 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[4:14] 99 tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.
[4:15] 100 tn Or “blessedness.”
[4:16] 103 tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).
[4:17] 106 tn Or “They are zealous for you.”
[4:17] 107 tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).
[4:17] 108 tn Or “so that you would be zealous.”
[4:18] 109 tn Or “commendable.”
[4:18] 110 tn Or “to be zealous.”
[4:18] 111 tn Grk “But it is always good to be zealous in good.”
[4:19] 112 tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.
[4:20] 115 tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.
[4:21] 118 tn Or “will you not hear what the law says?” The Greek verb ἀκούω (akouw) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.
[4:22] 121 tn Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by ExSyn 225.
[4:23] 124 tn Grk “born according to the flesh”; BDAG 916 s.v. σάρξ 4 has “Of natural descent τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα τῆς ἐπαγγελίας). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal 4:23; cp. vs. 29.”
[4:24] 127 tn Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account.
[4:26] 130 sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.
[4:27] 133 tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.
[4:27] 134 tn Grk “because more are the children of the barren one than of the one having a husband.”
[4:28] 136 tc Most
[4:28] 137 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[4:29] 139 tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.
[4:29] 140 tn Or “the one born by the Spirit’s [power].”
[4:30] 142 sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.
[4:31] 145 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.