Psalms 69:26

69:26 For they harass ¹  the one whom you discipline; ² 

they spread the news about the suffering of those whom you punish. ³ 

Zechariah 13:7

13:7 “Awake, sword, against my shepherd,

against the man who is my associate,”

says the Lord who rules over all.

Strike the shepherd that the flock may be scattered; ⁴ 

I will turn my hand against the insignificant ones.

Romans 8:32

8:32 Indeed, he who ⁵  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Galatians 3:13

3:13 Christ redeemed us from the curse of the law by becoming ⁶  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁷ 

Galatians 3:1

Justification by Law or by Faith?

3:1 You ⁸  foolish Galatians! Who has cast a spell ⁹  on you? Before your eyes Jesus Christ was vividly portrayed ¹⁰  as crucified!

Galatians 4:9-10

4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless ¹¹  basic forces? ¹²  Do you want to be enslaved to them all over again? ¹³  4:10 You are observing religious ¹⁴  days and months and seasons and years.

[69:26]  ¹ tn Or “persecute”; Heb “chase.”

[69:26]  ² tn Heb “for you, the one whom you strike, they chase.”

[69:26]  ³ tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).

[13:7]  ⁴ sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the Lord precisely so their flocks (disobedient Israel) can be scattered (cf. Zech 11:6, 8, 9, 16). It is likely that Jesus drew on this passage merely to make the point that whenever shepherds are incapacitated, sheep will scatter. Thus he was not identifying himself with the shepherd in this text (the shepherd in the Zechariah text is a character who is portrayed negatively).

[8:32]  ⁵ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[3:13]  ⁶ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁷ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[3:1]  ⁸ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ⁹ 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]  ¹⁰ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[4:9]  ¹¹ tn Or “useless.” See L&N 65.16.

[4:9]  ¹² tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ¹³ tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.

[4:10]  ¹⁴ tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.