Galatians 3:24

3:24 Thus the law had become our guardian ¹  until Christ, so that we could be declared righteous ²  by faith.

Galatians 5:23

5:23 gentleness, and ³  self-control. Against such things there is no law.

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 3:12

3:12 But the law is not based on faith, ⁶  but the one who does the works of the law ⁷  will live by them. ⁸ 

Galatians 5:14

5:14 For the whole law can be summed up in a single commandment, ⁹  namely, “You must love your neighbor as yourself.” ¹⁰ 

Galatians 3:19

3:19 Why then was the law given? ¹¹  It was added ¹²  because of transgressions, ¹³  until the arrival of the descendant ¹⁴  to whom the promise had been made. It was administered ¹⁵  through angels by an intermediary. ¹⁶ 

Galatians 3:17

3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, ¹⁷  so as to invalidate the promise.

[3:24]  ¹ tn Or “disciplinarian,” “custodian,” or “guide.” According to BDAG 748 s.v. παιδαγωγός, “the man, usu. a slave…whose duty it was to conduct a boy or youth…to and from school and to superintend his conduct gener.; he was not a ‘teacher’ (despite the present mng. of the derivative ‘pedagogue’…When the young man became of age, the π. was no longer needed.” L&N 36.5 gives “guardian, leader, guide” here.

[3:24]  ² tn Or “be justified.”

[5:23]  ³ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[3:21]  ⁵ 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]  ⁶ tn Or “have been based on the law.”

[3:12]  ⁷ tn Grk “is not from faith.”

[3:12]  ⁸ tn Grk “who does these things”; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.

[3:12]  ⁹ sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.

[5:14]  ⁹ tn Or “can be fulfilled in one commandment.”

[5:14]  ¹⁰ sn A quotation from Lev 19:18.

[3:19]  ¹¹ tn Grk “Why then the law?”

[3:19]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ¹⁵ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ¹⁶ 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.

[3:17]  ¹³ tc Most mss (D F G I 0176 0278 Ï it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in Ì⁴⁶ א A B C P Ψ 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [ei" Criston] rather than ἐν Χριστῷ [en Cristw]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.