Galatians 3:25

3:25 But now that faith has come, we are no longer under a guardian. ¹ 

Galatians 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

Galatians 3:23

Sons of God Are Heirs of Promise

3:23 Now before faith ²  came we were held in custody under the law, being kept as prisoners ³  until the coming faith would be revealed.

Galatians 3:7

3:7 so then, understand ⁴  that those who believe are the sons of Abraham. ⁵ 

Galatians 3:9

3:9 So then those who believe ⁶  are blessed along with Abraham the believer.

Galatians 3:24

3:24 Thus the law had become our guardian ⁷  until Christ, so that we could be declared righteous ⁸  by faith.

Galatians 3:26

3:26 For in Christ Jesus you are all sons of God through faith. ⁹ 

Galatians 1:23

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ¹⁰  of the faith he once tried to destroy.”

Galatians 3:2

3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law ¹¹  or by believing what you heard? ¹² 

Galatians 3:5

3:5 Does God then give ¹³  you the Spirit and work miracles among you by your doing the works of the law ¹⁴  or by your believing what you heard? ¹⁵ 

Galatians 3:11-12

3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ¹⁶  3:12 But the law is not based on faith, ¹⁷  but the one who does the works of the law ¹⁸  will live by them. ¹⁹ 

Galatians 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ²⁰ 

Galatians 5:22

5:22 But the fruit of the Spirit ²¹  is love, ²²  joy, peace, patience, kindness, goodness, faithfulness, ²³ 

Galatians 6:10

6:10 So then, ²⁴  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ²⁵ 

Galatians 3:8

3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, ²⁶  saying, “All the nations ²⁷  will be blessed in you.” ²⁸ 

Galatians 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ²⁹  so that we could receive the promise of the Spirit by faith.

Galatians 3:22

3:22 But the scripture imprisoned ³⁰  everything and everyone ³¹  under sin so that the promise could be given – because of the faithfulness ³²  of Jesus Christ – to those who believe.

Galatians 2:16

2:16 yet we know ³³  that no one ³⁴  is justified by the works of the law ³⁵  but by the faithfulness of Jesus Christ. ³⁶  And ³⁷  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ³⁸  and not by the works of the law, because by the works of the law no one ³⁹  will be justified.

Galatians 2:20

2:20 I have been crucified with Christ, ⁴⁰  and it is no longer I who live, but Christ lives in me. So ⁴¹  the life I now live in the body, ⁴²  I live because of the faithfulness of the Son of God, ⁴³  who loved me and gave himself for me.

[3:25]  ¹ tn See the note on the word “guardian” in v. 24. The punctuation of vv. 25, 26, and 27 is difficult to represent because of the causal connections between each verse. English style would normally require a comma either at the end of v. 25 or v. 26, but in so doing the translation would then link v. 26 almost exclusively with either v. 25 or v. 27; this would be problematic as scholars debate which two verses are to be linked. Because of this, the translation instead places a period at the end of each verse. This preserves some of the ambiguity inherent in the Greek and does not exclude any particular causal connection.

[3:23]  ² tn Or “the faithfulness [of Christ] came.”

[3:23]  ³ tc Instead of the present participle συγκλειόμενοι (sunkleiomenoi; found in Ì⁴⁶ א A B D* F G P Ψ 33 1739 al), C D¹ 0176 0278 Ï have the perfect συγκεκλεισμένοι (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined”). The present participle of course allows for such options, but also allows for contemporaneous time (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses.

[3:7]  ³ tn Grk “know.”

[3:7]  ⁴ tn The phrase “sons of Abraham” is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close nonmaterial ties. It is this personality that has defined the relationship and its characteristics (BDAG 1024-25 s.v. υἱός 2.c.α).

[3:9]  ⁴ tn Grk “those who are by faith,” with the Greek expression “by faith” (ἐκ πίστεως, ek pistew") the same as the expression in v. 8.

[3:24]  ⁵ 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]  ⁶ tn Or “be justified.”

[3:26]  ⁶ tn Or “For you are all sons of God through faith in Christ Jesus.”

[1:23]  ⁷ tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[3:2]  ⁸ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ⁹ tn Grk “by [the] hearing of faith.”

[3:5]  ⁹ tn Or “provide.”

[3:5]  ¹⁰ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ¹¹ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[3:11]  ¹⁰ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:12]  ¹¹ tn Grk “is not from faith.”

[3:12]  ¹² 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]  ¹³ 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.

[5:6]  ¹² tn Grk “but faith working through love.”

[5:22]  ¹³ tn That is, the fruit the Spirit produces.

[5:22]  ¹⁴ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ¹⁵ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[6:10]  ¹⁴ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.

[6:10]  ¹⁵ tn Grk “to those who are members of the family of [the] faith.”

[3:8]  ¹⁵ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ¹⁶ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ¹⁷ sn A quotation from Gen 12:3; 18:18.

[3:14]  ¹⁶ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[3:22]  ¹⁷ tn Or “locked up.”

[3:22]  ¹⁸ 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]  ¹⁹ 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.

[2:16]  ¹⁸ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ¹⁹ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ²⁰ sn The law is a reference to the law of Moses.

[2:16]  ²¹ 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]  ²² 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]  ²³ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ²⁴ tn Or “no human being”; Grk “flesh.”

[2:20]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “flesh.”

[2:20]  ²² 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 mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.