Galatians 5:8

5:8 This persuasion ¹  does not come from the one who calls you!

Galatians 4:27

4:27 For it is written:

“Rejoice, O barren woman who does not bear children; ² 

break forth and shout, you who have no birth pains,

because the children of the desolate woman are more numerous

than those of the woman who has a husband.” ³ 

Galatians 1:10

1:10 Am I now trying to gain the approval of people, ⁴  or of God? Or am I trying to please people? ⁵  If I were still trying to please ⁶  people, ⁷  I would not be a slave ⁸  of Christ!

Galatians 3:22

3:22 But the scripture imprisoned ⁹  everything and everyone ¹⁰  under sin so that the promise could be given – because of the faithfulness ¹¹  of Jesus Christ – to those who believe.

Galatians 1:5

1:5 to whom be glory forever and ever! Amen.

Galatians 4:26

4:26 But the Jerusalem above is free, ¹²  and she is our mother.

Galatians 6:18

6:18 The grace of our Lord Jesus Christ be ¹³  with your spirit, brothers and sisters. ¹⁴  Amen.

Galatians 1:8

1:8 But even if we (or an angel from heaven) should preach ¹⁵  a gospel contrary to the one we preached to you, ¹⁶  let him be condemned to hell! ¹⁷ 

Galatians 2:5

2:5 But ¹⁸  we did not surrender to them ¹⁹  even for a moment, ²⁰  in order that the truth of the gospel would remain with you. ²¹ 

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 ²²  or by believing what you heard? ²³ 

Galatians 3:5

3:5 Does God then give ²⁴  you the Spirit and work miracles among you by your doing the works of the law ²⁵  or by your believing what you heard? ²⁶ 

Galatians 3:15

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ²⁷  I offer an example from everyday life: ²⁸  When a covenant ²⁹  has been ratified, ³⁰  even though it is only a human contract, no one can set it aside or add anything to it.

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 ³¹  it to Abraham through the promise.

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, ³²  saying, “All the nations ³³  will be blessed in you.” ³⁴ 

Galatians 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ³⁵  so that we could receive the promise of the Spirit by faith.

Galatians 5:10

5:10 I am confident ³⁶  in the Lord that you will accept no other view. ³⁷  But the one who is confusing ³⁸  you will pay the penalty, ³⁹  whoever he may be.

Galatians 2:2

2:2 I went there ⁴⁰  because of ⁴¹  a revelation and presented ⁴²  to them the gospel that I preach among the Gentiles. But I did so ⁴³  only in a private meeting with the influential people, ⁴⁴  to make sure that I was not running – or had not run ⁴⁵  – in vain.

Galatians 3:21

3:21 Is the law therefore opposed to the promises of God? ⁴⁶  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁴⁷ 

Galatians 4:30

4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” ⁴⁸  of the free woman.

Galatians 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ⁴⁹  that are opposed to the flesh, for these are in opposition to ⁵⁰  each other, so that you cannot do what you want.

[5:8]  ¹ tn Grk “The persuasion,” referring to their being led away from the truth (v. 7). There is a play on words here that is not easily reproducible in the English translation: The words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8 come from the same root in Greek.

[4:27]  ² tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.

[4:27]  ³ tn Grk “because more are the children of the barren one than of the one having a husband.”

[1:10]  ³ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[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 The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁶ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁷ 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.

[3:22]  ⁴ tn Or “locked up.”

[3:22]  ⁵ 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]  ⁶ 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.

[4:26]  ⁵ sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.

[6:18]  ⁶ tn Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this.

[6:18]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[1:8]  ⁷ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ⁸ tn Or “other than the one we preached to you.”

[1:8]  ⁹ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[2:5]  ⁸ 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]  ⁹ tn Or “we did not cave in to their demands.”

[2:5]  ¹⁰ tn Grk “even for an hour” (an idiom for a very short period of time).

[2:5]  ¹¹ 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).

[3:2]  ⁹ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ¹⁰ tn Grk “by [the] hearing of faith.”

[3:5]  ¹⁰ tn Or “provide.”

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

[3:5]  ¹² tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[3:15]  ¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ¹² tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ¹³ tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.

[3:15]  ¹⁴ tn Or “has been put into effect.”

[3:18]  ¹² tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[3:8]  ¹³ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ¹⁴ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ¹⁵ sn A quotation from Gen 12:3; 18:18.

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

[5:10]  ¹⁵ tn The verb translated “I am confident” (πέποιθα, pepoiqa) comes from the same root in Greek as the words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8.

[5:10]  ¹⁶ tn Grk “that you will think nothing otherwise.”

[5:10]  ¹⁷ tn Or “is stirring you up”; Grk “is troubling you.” In context Paul is referring to the confusion and turmoil caused by those who insist that Gentile converts to Christianity must observe the Mosaic law.

[5:10]  ¹⁸ tn Or “will suffer condemnation” (L&N 90.80); Grk “will bear his judgment.” The translation “must pay the penalty” is given as an explanatory gloss on the phrase by BDAG 171 s.v. βαστάζω 2.b.β.

[2:2]  ¹⁶ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ¹⁷ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ¹⁸ tn Or “set before them.”

[2:2]  ¹⁹ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ²⁰ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ²¹ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[3:21]  ¹⁷ 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]  ¹⁸ tn Or “have been based on the law.”

[4:30]  ¹⁸ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

[5:17]  ¹⁹ 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]  ²⁰ tn Or “are hostile toward” (L&N 39.1).