Galatians 6:15

6:15 For ¹  neither circumcision nor uncircumcision counts for ²  anything; the only thing that matters is a new creation! ³ 

Galatians 2:7-8

2:7 On the contrary, when they saw ⁴  that I was entrusted with the gospel to the uncircumcised ⁵  just as Peter was to the circumcised ⁶  2:8 (for he who empowered ⁷  Peter for his apostleship ⁸  to the circumcised ⁹  also empowered me for my apostleship to the Gentiles) ¹⁰ 

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. ¹¹ 

Galatians 5:11

5:11 Now, brothers and sisters, ¹²  if I am still preaching circumcision, why am I still being persecuted? ¹³  In that case the offense of the cross ¹⁴  has been removed. ¹⁵ 

Galatians 2:12

2:12 Until ¹⁶  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ¹⁷  and separated himself ¹⁸  because he was afraid of those who were pro-circumcision. ¹⁹ 

Galatians 2:9

2:9 and when James, Cephas, ²⁰  and John, who had a reputation as ²¹  pillars, ²²  recognized ²³  the grace that had been given to me, they gave to Barnabas and me ²⁴  the right hand of fellowship, agreeing ²⁵  that we would go to the Gentiles and they to the circumcised. ²⁶ 

[6:15]  ¹ tc The phrase “in Christ Jesus” is found after “For” in some mss (א A C D F G 0278 1881 Ï lat bo), but lacking in Ì⁴⁶ B Ψ 33 1175 1505 1739* and several fathers. The longer reading probably represents a harmonization to Gal 5:6.

[6:15]  ² tn Grk “is.”

[6:15]  ³ tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).

[2:7]  ⁴ tn The participle ἰδόντες (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9).

[2:7]  ⁵ tn Grk “to the uncircumcision,” that is, to the Gentiles.

[2:7]  ⁶ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:8]  ⁷ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ⁸ tn Or “his ministry as an apostle.”

[2:8]  ⁹ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ¹⁰ tn Grk “also empowered me to the Gentiles.”

[5:6]  ¹⁰ tn Grk “but faith working through love.”

[5:11]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ¹⁴ 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]  ¹⁵ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ¹⁶ tn Or “nullified.”

[2:12]  ¹⁶ tn The conjunction γάρ has not been translated here.

[2:12]  ¹⁷ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ¹⁸ tn Or “and held himself aloof.”

[2:12]  ¹⁹ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.

[2:9]  ¹⁹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ²⁰ 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]  ²¹ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ²² 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]  ²³ tn Grk “me and Barnabas.”

[2:9]  ²⁴ 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]  ²⁵ tn Grk “to the circumcision,” a collective reference to the Jewish people.