Galatians 4:18

4:18 However, it is good ¹  to be sought eagerly ²  for a good purpose ³  at all times, and not only when I am present with you.

Galatians 4:12

4:12 I beg you, brothers and sisters, ⁴  become like me, because I have become like you. You have done me no wrong!

Galatians 1:15

1:15 But when the one ⁵  who set me apart from birth ⁶  and called me by his grace was pleased

Galatians 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ⁷  Instead, you welcomed me as though I were an angel of God, ⁸  as though I were Christ Jesus himself! ⁹ 

Galatians 2:20

2:20 I have been crucified with Christ, ¹⁰  and it is no longer I who live, but Christ lives in me. So ¹¹  the life I now live in the body, ¹²  I live because of the faithfulness of the Son of God, ¹³  who loved me and gave himself for me.

[4:18]  ¹ tn Or “commendable.”

[4:18]  ² tn Or “to be zealous.”

[4:18]  ³ tn Grk “But it is always good to be zealous in good.”

[4:12]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[1:15]  ⁷ tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì⁴⁶ B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[1:15]  ⁸ tn Grk “from my mother’s womb.”

[4:14]  ¹⁰ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ¹¹ 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]  ¹² 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.

[2:20]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “flesh.”

[2:20]  ¹⁶ 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.