Galatians 3:4

3:4 Have you suffered so many things for nothing? – if indeed it was for nothing.

Galatians 5:18

5:18 But if you are led by the Spirit, you are not under the law.

Galatians 5:25

5:25 If we live by the Spirit, let us also behave in accordance with ¹  the Spirit.

Galatians 1:19

1:19 But I saw none of the other apostles ²  except James the Lord’s brother.

Galatians 2:18

2:18 But if I build up again those things I once destroyed, ³  I demonstrate that I am one who breaks God’s law. ⁴ 

Galatians 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ⁵  heirs according to the promise.

Galatians 4:7

4:7 So you are no longer a slave but a son, and if you are ⁶  a son, then you are also an heir through God. ⁷ 

Galatians 5:15

5:15 However, if you continually bite and devour one another, ⁸  beware that you are not consumed ⁹  by one another.

Galatians 6:3

6:3 For if anyone thinks he is something when he is nothing, he deceives himself.

Galatians 1:9

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! ¹⁰ 

Galatians 2:17

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 ¹¹  sin? Absolutely not!

Galatians 2:21

2:21 I do not set aside ¹²  God’s grace, because if righteousness ¹³  could come through the law, then Christ died for nothing! ¹⁴ 

Galatians 3:18

3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ¹⁵  it to Abraham through the promise.

Galatians 5:11

5:11 Now, brothers and sisters, ¹⁶  if I am still preaching circumcision, why am I still being persecuted? ¹⁷  In that case the offense of the cross ¹⁸  has been removed. ¹⁹ 

Galatians 1:7

1:7 not that there really is another gospel, ²⁰  but ²¹  there are some who are disturbing you and wanting ²²  to distort the gospel of Christ.

Galatians 1:10

1:10 Am I now trying to gain the approval of people, ²³  or of God? Or am I trying to please people? ²⁴  If I were still trying to please ²⁵  people, ²⁶  I would not be a slave ²⁷  of Christ!

Galatians 4:15

4:15 Where then is your sense of happiness ²⁸  now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me!

Galatians 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ²⁹  the world has been crucified to me, and I to the world.

Galatians 2:14

2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas ³⁰  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 ³¹  the Gentiles to live like Jews?”

Galatians 3:21

3:21 Is the law therefore opposed to the promises of God? ³²  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ³³ 

[5:25]  ¹ tn Or “let us also follow,” “let us also walk by.”

[1:19]  ¹ tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.

[2:18]  ¹ tn Or “once tore down.”

[2:18]  ² tn Traditionally, “that I am a transgressor.”

[3:29]  ¹ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[4:7]  ¹ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

[4:7]  ² 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”; 1739^c), 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).

[5:15]  ¹ 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]  ² tn Or “destroyed.”

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

[2:17]  ¹ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[2:21]  ¹ tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ² tn Or “justification.”

[2:21]  ³ tn Or “without cause,” “for no purpose.”

[3:18]  ¹ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[5:11]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ² sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?

[5:11]  ³ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ⁴ tn Or “nullified.”

[1:7]  ¹ tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  ² tn Grk “except.”

[1:7]  ³ tn Or “trying.”

[1:10]  ¹ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ² tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ³ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁴ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[4:15]  ¹ tn Or “blessedness.”

[6:14]  ¹ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[2:14]  ¹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ² tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[3:21]  ¹ 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]  ² tn Or “have been based on the law.”