Galatians 4:5

4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ¹ 

Galatians 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ²  so that we could receive the promise of the Spirit by faith.

Galatians 2:10

2:10 They requested ³  only that we remember the poor, the very thing I also was eager to do.

Galatians 2:19

2:19 For through the law I died to the law so that I may live to God.

Galatians 3:24

3:24 Thus the law had become our guardian ⁴  until Christ, so that we could be declared righteous ⁵  by faith.

Galatians 4:17

4:17 They court you eagerly, ⁶  but for no good purpose; ⁷  they want to exclude you, so that you would seek them eagerly. ⁸ 

Galatians 2:5

2:5 But ⁹  we did not surrender to them ¹⁰  even for a moment, ¹¹  in order that the truth of the gospel would remain with you. ¹² 

Galatians 1:16

1:16 to reveal his Son in ¹³  me so that I could preach him ¹⁴  among the Gentiles, I did not go to ask advice from ¹⁵  any human being, ¹⁶ 

Galatians 2:4

2:4 Now this matter arose ¹⁷  because of the false brothers with false pretenses ¹⁸  who slipped in unnoticed to spy on ¹⁹  our freedom that we have in Christ Jesus, to make us slaves. ²⁰ 

Galatians 3:22

3:22 But the scripture imprisoned ²¹  everything and everyone ²²  under sin so that the promise could be given – because of the faithfulness ²³  of Jesus Christ – to those who believe.

Galatians 6:12-13

6:12 Those who want to make a good showing in external matters ²⁴  are trying to force you to be circumcised. They do so ²⁵  only to avoid being persecuted ²⁶  for the cross of Christ. 6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. ²⁷ 

Galatians 2:9

2:9 and when James, Cephas, ²⁸  and John, who had a reputation as ²⁹  pillars, ³⁰  recognized ³¹  the grace that had been given to me, they gave to Barnabas and me ³²  the right hand of fellowship, agreeing ³³  that we would go to the Gentiles and they to the circumcised. ³⁴ 

Galatians 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ³⁵  that are opposed to the flesh, for these are in opposition to ³⁶  each other, so that you cannot do what you want.

Galatians 2:16

2:16 yet we know ³⁷  that no one ³⁸  is justified by the works of the law ³⁹  but by the faithfulness of Jesus Christ. ⁴⁰  And ⁴¹  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁴²  and not by the works of the law, because by the works of the law no one ⁴³  will be justified.

[4:5]  ¹ 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.”

[3:14]  ² tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[2:10]  ³ tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.

[3:24]  ⁴ 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]  ⁵ tn Or “be justified.”

[4:17]  ⁵ tn Or “They are zealous for you.”

[4:17]  ⁶ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ⁷ tn Or “so that you would be zealous.”

[2:5]  ⁶ tn Grk “slaves, nor did we…” Because of the length and complexity of the Greek sentence, οὐδέ (oude) was translated as “But…even” and a new sentence started in the translation at the beginning of v. 5.

[2:5]  ⁷ tn Or “we did not cave in to their demands.”

[2:5]  ⁸ tn Grk “even for an hour” (an idiom for a very short period of time).

[2:5]  ⁹ sn In order that the truth of the gospel would remain with you. Paul evidently viewed the demands of the so-called “false brothers” as a departure from the truth contained in the gospel he preached. This was a very serious charge (see Gal 1:8).

[1:16]  ⁷ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁸ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁹ tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.

[1:16]  ¹⁰ tn Grk “from flesh and blood.”

[2:4]  ⁸ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ⁹ tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ¹⁰ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ¹¹ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.

[3:22]  ⁹ tn Or “locked up.”

[3:22]  ¹⁰ 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]  ¹¹ 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.

[6:12]  ¹⁰ tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”

[6:12]  ¹¹ tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.

[6:12]  ¹² tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (Jina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diwkontai; Ì⁴⁶ A C F G K L P 0278 6 81 104 326 629 1175 1505 pm) and the subjunctive διώκωνται (diwkwntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.

[6:13]  ¹¹ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[2:9]  ¹² sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ¹³ 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]  ¹⁴ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ¹⁵ 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]  ¹⁶ tn Grk “me and Barnabas.”

[2:9]  ¹⁷ 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]  ¹⁸ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[5:17]  ¹³ tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

[5:17]  ¹⁴ tn Or “are hostile toward” (L&N 39.1).

[2:16]  ¹⁴ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ¹⁵ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

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

[2:16]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ²⁰ tn Or “no human being”; Grk “flesh.”