Hebrews 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹  their humanity, ²  so that through death he could destroy ³  the one who holds the power of death (that is, the devil),

John 1:14

1:14 Now ⁴  the Word became flesh ⁵  and took up residence ⁶  among us. We ⁷  saw his glory – the glory of the one and only, ⁸  full of grace and truth, who came from the Father.

Romans 8:3

8:3 For God achieved what the law could not do because ⁹  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Galatians 4:4

4:4 But when the appropriate time ¹⁰  had come, God sent out his Son, born of a woman, born under the law,

Galatians 4:1

4:1 Now I mean that the heir, as long as he is a minor, ¹¹  is no different from a slave, though he is the owner ¹²  of everything.

Galatians 3:16

3:16 Now the promises were spoken to Abraham and to his descendant. ¹³  Scripture ¹⁴  does not say, “and to the descendants,” ¹⁵  referring to many, but “and to your descendant,” ¹⁶  referring to one, who is Christ.

Galatians 3:1

Justification by Law or by Faith?

3:1 You ¹⁷  foolish Galatians! Who has cast a spell ¹⁸  on you? Before your eyes Jesus Christ was vividly portrayed ¹⁹  as crucified!

Galatians 4:3

4:3 So also we, when we were minors, ²⁰  were enslaved under the basic forces ²¹  of the world.

Galatians 4:2

4:2 But he is under guardians ²²  and managers until the date set by his ²³  father.

Galatians 1:7

1:7 not that there really is another gospel, ²⁴  but ²⁵  there are some who are disturbing you and wanting ²⁶  to distort the gospel of Christ.

[2:14]  ¹ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ² tn Grk “the same.”

[2:14]  ³ tn Or “break the power of,” “reduce to nothing.”

[1:14]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ⁵ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ⁶ tn Grk “and tabernacled.”

[1:14]  ⁷ tn Grk “and we saw.”

[1:14]  ⁸ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[8:3]  ⁹ tn Grk “in that.”

[4:4]  ¹⁰ tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).

[4:1]  ¹¹ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ¹² tn Grk “master” or “lord” (κύριος, kurios).

[3:16]  ¹³ tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ¹⁴ tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.

[3:16]  ¹⁵ tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.

[3:16]  ¹⁶ tn See the note on “descendant” earlier in this verse.

[3:1]  ¹⁷ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ¹⁸ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ¹⁹ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[4:3]  ²⁰ tn See the note on the word “minor” in 4:1.

[4:3]  ²¹ tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.

[4:2]  ²² tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ²³ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[1:7]  ²⁴ 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]  ²⁵ tn Grk “except.”

[1:7]  ²⁶ tn Or “trying.”