Galatians 3:22

3:22 But the scripture imprisoned ¹  everything and everyone ²  under sin so that the promise could be given – because of the faithfulness ³  of Jesus Christ – to those who believe.

Galatians 3:21

3:21 Is the law therefore opposed to the promises of God? ⁴  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁵ 

Galatians 4:15

4:15 Where then is your sense of happiness ⁶  now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me!

Galatians 2:9

2:9 and when James, Cephas, ⁷  and John, who had a reputation as ⁸  pillars, ⁹  recognized ¹⁰  the grace that had been given to me, they gave to Barnabas and me ¹¹  the right hand of fellowship, agreeing ¹²  that we would go to the Gentiles and they to the circumcised. ¹³ 

Galatians 3:19

3:19 Why then was the law given? ¹⁴  It was added ¹⁵  because of transgressions, ¹⁶  until the arrival of the descendant ¹⁷  to whom the promise had been made. It was administered ¹⁸  through angels by an intermediary. ¹⁹ 

Galatians 4:27

4:27 For it is written:

“Rejoice, O barren woman who does not bear children; ²⁰ 

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.” ²¹ 

Galatians 1:12

1:12 For I did not receive it or learn it from any human source; ²²  instead I received it ²³  by a revelation of Jesus Christ. ²⁴ 

Galatians 2:7

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 

Galatians 3:27

3:27 For all of you who ²⁸  were baptized into Christ have clothed yourselves with Christ.

Galatians 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ²⁹  heirs according to the promise.

Galatians 4:5

4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ³⁰ 

Galatians 5:4

5:4 You who are trying to be declared righteous ³¹  by the law have been alienated ³²  from Christ; you have fallen away from grace!

Galatians 5:15

5:15 However, if you continually bite and devour one another, ³³  beware that you are not consumed ³⁴  by one another.

Galatians 1:8-9

1:8 But even if we (or an angel from heaven) should preach ³⁵  a gospel contrary to the one we preached to you, ³⁶  let him be condemned to hell! ³⁷  1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! ³⁸ 

Galatians 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ³⁹  so that we could receive the promise of the Spirit by faith.

Galatians 4:24

4:24 These things may be treated as an allegory, ⁴⁰  for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.

Galatians 3:16

3:16 Now the promises were spoken to Abraham and to his descendant. ⁴¹  Scripture ⁴²  does not say, “and to the descendants,” ⁴³  referring to many, but “and to your descendant,” ⁴⁴  referring to one, who is Christ.

Galatians 2:16

2:16 yet we know ⁴⁵  that no one ⁴⁶  is justified by the works of the law ⁴⁷  but by the faithfulness of Jesus Christ. ⁴⁸  And ⁴⁹  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁵⁰  and not by the works of the law, because by the works of the law no one ⁵¹  will be justified.

[3:22]  ¹ tn Or “locked up.”

[3:22]  ² 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]  ³ 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.

[3:21]  ⁴ 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]  ⁵ tn Or “have been based on the law.”

[4:15]  ⁷ tn Or “blessedness.”

[2:9]  ¹⁰ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ¹¹ 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]  ¹² sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ¹³ 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]  ¹⁴ tn Grk “me and Barnabas.”

[2:9]  ¹⁵ 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]  ¹⁶ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[3:19]  ¹³ tn Grk “Why then the law?”

[3:19]  ¹⁴ tc For προσετέθη (proseteqh) several Western mss have ἐτέθη (eteqh, “it was established”; so D* F G it Ir^lat Ambst Spec). The net effect of this reading, in conjunction with the largely Western reading of πράξεων (praxewn) for παραβάσεων (parabasewn), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul’s harsh saying here about the law than vice versa; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15-18), indicating, more than likely, its temporary nature; [2] the verb “was added” in v. 19 (προσετέθη) is different from the verb in v. 15 (ἐπιδιατάσσεται, epidiatassetai); virtually all exegetes recognize this as an intentional linguistic shift on Paul’s part in order not to contradict his statement in v. 15; [3] the temper of 3:1–4:7 is decidedly against a positive statement about the Torah’s role in Heilsgeschichte.

[3:19]  ¹⁵ tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì⁴⁶ F G it Ir^lat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.

[3:19]  ¹⁶ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ¹⁷ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ¹⁸ tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.

[4:27]  ¹⁶ 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]  ¹⁷ tn Grk “because more are the children of the barren one than of the one having a husband.”

[1:12]  ¹⁹ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ²⁰ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ²¹ 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.

[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.

[3:27]  ²⁵ tn Grk “For as many of you as.”

[3:29]  ²⁸ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[4:5]  ³¹ 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.”

[5:4]  ³⁴ tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).

[5:4]  ³⁵ tn Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ. ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4.”

[5:15]  ³⁷ tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).

[5:15]  ³⁸ tn Or “destroyed.”

[1:8]  ⁴⁰ 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]  ⁴¹ tn Or “other than the one we preached to you.”

[1:8]  ⁴² tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ⁴³ tn See the note on this phrase in the previous verse.

[3:14]  ⁴⁶ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[4:24]  ⁴⁹ 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.

[3:16]  ⁵² tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn See the note on “descendant” earlier in this verse.

[2:16]  ⁵⁵ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁵⁶ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁵⁷ sn The law is a reference to the law of Moses.

[2:16]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁶¹ tn Or “no human being”; Grk “flesh.”