¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
²tn Grk “Grace to you and peace.”
³tc The unusual order kaiV kurivou hJmw'n (kai kuriou Jhmwn) is read by Ì46 Ì51^vid B D F G H 1739 1881 Byz vg et alii, while the more normal hJmw'n kaiV kurivou (Jhmwn kai kuriou) is found in Í A P Y 33 81 2464 et pauci. Thus, the text reading is more widespread geographically and is found in the two earliest witnesses, along with several good representatives of the Alexandrian, Western, and Byzantine texttypes. Internally, there would be a strong motivation for scribes to change the order: “from God our Father and the Lord Jesus Christ” is Paul’s normal greeting; here alone do we see the pronoun attached to “Jesus Christ.” Intrinsically, as well, our text reading is superior: scribes would be prone to emulate Paul’s regular style, while in an early letter such as this one his regular style was yet to be established (for a similar situation, cf. the text-critical discussion at 1 Thess 1:1). Hence, there is a strong probability that the reading as we have it is authentic.
⁴sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).
⁵tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”
⁶tn Grk “another.”
⁷tn 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.
⁸tn Grk “except.”
⁹tn Or “trying.”
¹⁰tc Most witnesses add uJmi'n (Jumin) either after or before eujaggelivzhtai (euangelizhtai). But the fact that it floats strongly suggests its inauthenticity, especially since it is a motivated reading for purposes of clarification. The following witnesses lack the pronoun: Í* F G Y a b g et alii. The external evidence admittedly is not very weighty, but coupled with strong internal evidence the shorter reading was deemed original.
¹¹tn Or “other than the one we preached to you.”
¹²tn Grk “let him be accursed” (ajnavqema, anaqema). The translation gives the outcome which is implied by this dreadful curse.
¹³tn See the note on this phrase in the previous verse.
¹⁴tn Grk “of men”; but here ajnqrwvpou" (anqrwpou") is used in a generic sense of both men and women.
¹⁵tn Grk “men”; but here ajnqrwvpoi" (anqrwpoi") is used in a generic sense of both men and women.
¹⁶tn The imperfect verb has been translated as a conative imperfect (Wallace, Exegetical Syntax, 550).
¹⁷tn Grk “men”; but here ajnqrwvpoi" (anqrwpoi") is used in a generic sense of both men and women.
¹⁸tn Traditionally, “servant” or “bondservant.” Though dou'lo" (doulos) is normally translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
¹⁹tc The conjunction dev (de) is found in Ì46 Í*^{, 2} A D¹ Y 1739 1881 Byz et plu, while gavr (gar) is the conjunction of choice in ͹ B D*^{, c} F G. Scribes tended to prefer gavr in such instances, most likely because it was more colorful and explicit.
²⁰tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²¹tn Grk “is not according to man.”
²²tn Or “I did not receive it from a human source, nor was I taught it.”
²³tn The words “I received it” are not in the Greek text but are implied.
²⁴tn It is difficult to determine what kind of genitive *Ihsou' Cristou' (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.
²⁵tn Or “way of life,” “behavior.”
²⁶tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here kaiv (kai) has not been translated because of differences between Greek and English style.
²⁷tn Or “among my race.”
²⁸tn Grk “was advancing beyond…nation, being.” The participle uJpavrcwn (Juparcwn) was translated as a finite verb due to requirements of contemporary English style.
²⁹tc Several important witnesses add oJ qeov" (Jo qeos) after eujdovkhsen (eudokhsen; so Í A D Y 0278 33 1739 1881 Byz) while the shorter reading is supported by Ì46 B F G 1505 lat et alii. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do occasionally omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including not a few fathers and versions) adds strong support for its authenticity.
³⁰tn Grk “from my mother’s womb.”
³¹tn Or “to me”; the Greek preposition ejn (en) can mean either, depending on the context.
³²tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see LN 33.175.
³³tn Grk “from flesh and blood.”
³⁴sn As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, “The Apostle Paul in Arabia,” Biblical World 41 (1913) 255-59.
³⁵sn Cephas. This individual is generally identified with the Apostle Peter (LN 93.211).
³⁶tn Although often translated “to get acquainted with Cephas,” this could give the impression of merely a social call. LN 34.52 has “to visit, with the purpose of obtaining information” for the meaning of iJstorevw (Jistorew), particularly in this verse.
³⁷tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.
³⁸tn Grk “behold.”
³⁹tn Grk “What things I am writing to you, behold, before God [that] I am not lying.”
⁴⁰tn Or “by sight”; Grk “by face.”
⁴¹tn The Greek verb here is eujaggelivzetai (euangelizetai).
⁴²tn Here kaiv (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.
⁴³tn The prepositional phrase ejn emoiv (en emoi) is translated as a causal dative.
¹tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.
²tn Or “in accordance with.” According to BAGD 407 s.v. katav II.5.a.d, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…kataV ajpokavluyin Gal 2:2.”
³tn Or “set before them.”
⁴tn 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.
⁵tn LN 87.42 has “important persons, influential persons, prominent persons” for oiJ dokou'nte" 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.
⁶tn Here the first verb (trevcw, trecw, “was not running”) is present subjunctive, while the second (e[dramon, edramon, “had not run”) is aorist indicative.
⁷tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).
⁸tn 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.
⁹tn The adjective pareisavktou" (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 (yeudadevlfou", yeudadelfou") as well as their motives. See LN 34.29 for more information.
¹⁰tn Grk “in order that they might enslave us.” The i{na (ina) clause with the subjunctive verb katadoulwvsousin (katadoulwsousin) has been translated as an English infinitival clause.
¹¹tn Grk “slaves, nor did we…” Because of the length and complexity of the Greek sentence, oujdev (oude) was translated as “But…even” and a new sentence started in the translation at the beginning of v. 5.
¹²tn Or “we did not cave in to their demands.”
¹³tn Grk “even for an hour” (an idiom for a very short period of time).
¹⁴sn So 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).
¹⁵tn Or “influential leaders.” BAGD 202 s.v. dokevw 2.b has “the influential men Gal 2:2, 6b. A fuller expr. w. the same mng., w. inf. added…vss. 6a, 9.” This refers to the leadership of the Jerusalem church.
¹⁶tn Grk “God does not receive the face of man,” an idiom for showing favoritism or partiality (BAGD 721 s.v. provswpon 1.b; LN 88.238).
¹⁷tn Or “influential people”; here “leaders” was used rather than “people” for stylistic reasons, to avoid redundancy with the word “people” in the previous parenthetical remark. See also the note on the word “influential” at the beginning of this verse.
¹⁸tn Or “contributed.” This is the same word translated “go to ask advice from” in 1:16, but it has a different meaning here; see LN 59.72.
¹⁹tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.
²⁰tn The participle ijdovnte" (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).
²¹tn Grk “to the uncircumcision,” that is, to the Gentiles.
²²tn Grk “to the circumcision,” a collective reference to the Jewish people.
²³tn Or “worked through”; the same word is also used in relation to Paul later in this verse.
²⁴tn Or “his ministry as an apostle.”
²⁵tn Grk “to the circumcision,” i.e., the Jewish people.
²⁶tn Grk “also empowered me to the Gentiles.”
²⁷sn Cephas. This individual is generally identified with the Apostle Peter (LN 93.211).
²⁸tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.
²⁹sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.
³⁰tn The participle gnovnte" (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.
³¹tn Grk “me and Barnabas.”
³²tn Grk “so,” with the i{na (ina) 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.
³³tn Grk “to the circumcision,” a collective reference to the Jewish people.
³⁴tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.
³⁵sn Cephas. This individual is generally identified with the Apostle Peter (LN 93.211).
³⁶tn Grk “because he stood condemned.”
³⁷tn Grk “he drew back.” If eJautovn (Jeauton) goes with both uJpevstellen (Jupestellen) and ajfwvrizen (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BAGD 847 s.v. uJpostevllw 1).
³⁸tn Or “and held himself aloof.”
³⁹tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.
⁴⁰tn The words “with them” are a reflection of the sun- (sun-) prefix on the verb sunaphvcqh (sunaphcqh; see LN 31.76).
⁴¹sn Cephas. This individual is generally identified with the Apostle Peter (LN 93.211).
⁴²tn Here ajnagkavzei" (anankazei") is translated as a conative present (see Wallace, Exegetical Syntax, 534).
⁴³tn Grk “by nature.”
⁴⁴tn Grk “and not sinners from among the Gentiles.”
⁴⁵tn Grk “yet knowing”; the participle eijdovte" (eidotes) has been translated as a finite verb due to requirements of contemporary English style.
⁴⁶tn Grk “no man,” but a[nqrwpo" (anqrwpo") is used here in a generic sense, referring to both men and women.
⁴⁷sn The law is a reference to the law of Moses.
⁴⁸tn Though traditionally translated “faith in Jesus Christ,” an increasing number of New Testament scholars are arguing that pivsti" Cristou' (pisti" Cristou) and similar phrases in Paul (Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involves a subjective genitive and means “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: An Investigation of the Narrative Substructure of Galatians 3:1-4:11 (SBLDS 56; Chico: Scholars, 1983); M. D. Hooker, “Pivsti" Cristou',” NTS 35 (1989) 321-42. Noteworthy among the arguments for the subjective genitive view is that when pivsti" 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).
sn On the phrase translated the faithfulness of Christ Wallace, who notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb pisteuvw rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful” (Exegetical Syntax, 116). Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
⁴⁹tn 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.
⁵⁰tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”
⁵¹tn Or “no human being”; Grk “flesh.”
⁵²tn Or “does Christ serve the interests of sin?” For the translation of diavkono" (diakono") as “one who encourages [something]” see BAGD 184 s.v. 1.b.
⁵³tn Or “once tore down.”
⁵⁴tn Traditionally, “that I am a transgressor.”
⁵⁵tn Both the NA27/UBS4 Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.
⁵⁶tn Here dev (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. 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.
⁵⁷tn Grk “flesh.”
⁵⁸tc A number of important witnesses have qeou' kaiV Cristou' (qeou kai Cristou, “of God and Christ”) instead of uiJou' tou' qeou' (Juiou tou qeou, “the Son of God”; so Ì46 B D* F G et alii). The construction appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and perhaps Rom 9:5).
tn Or “I live by faith in the Son of God.” An increasing number of New Testament scholars are arguing that pivsti" Cristou' (pisti" Cristou) and similar phrases in Paul (Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and means “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: An Investigation of the Narrative Substructure of Galatians 3:1-4:11 (SBLDS 56; Chico: Scholars, 1983); M. D. Hooker, “Pivsti" Cristou',” NTS 35 (1989) 321-42. Noteworthy among the arguments for the subjective genitive view is that when pivsti" 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).
sn On the phrase because of the faithfulness of the Son of God Wallace, who notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb pisteuvw rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful” (Exegetical Syntax, 116). Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
⁵⁹tn Or “I do not declare invalid,” “I do not nullify.”
⁶⁰tn Or “justification.”
⁶¹tn Or “without cause,” “for no purpose.”
¹tn Grk “O” (an interjection used both in address and emotion. In context the following section is highly charged emotionally.
²tn Or “deceived”; the verb baskaivnw (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 LN 53.98 and 88.159).
³tn Or “publicly placarded,” “set forth in a public proclamation” (BAGD 704 s.v. progravfw 2).
⁴tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.
⁵tn Grk “by [the] hearing of faith.”
⁶tn Grk “Having begun”; the participle ejnarxavmenoi (enarxamenoi) has been translated concessively.
⁷tn Or “by the Spirit.”
⁸tn The verb ejpitelei'sqe (epiteleisqe) has been translated as a conative present (see Wallace, Exegetical Syntax, 534). This is something the Galatians were attempting to do, but could not accomplish successfully.
⁹tn Grk “in/by [the] flesh.”
¹⁰tn Or “provide.”
¹¹tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).
¹²tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).
¹³sn A quotation from Gen 15:6.
¹⁴tn Grk “know.”
¹⁵tn The phrase “sons of Abraham” is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close non-material ties. It is this personality that has defined the relationship and its characteristics. Those who believe are called “sons of Abraham” because Abraham was the first whose relationship to God was based on faith (BAGD 833 s.v. uiJov" 1.c.g).
¹⁶tn For proeuaggelivzomai (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare LN 33.216.
¹⁷tn The same plural Greek word, taV e[qnh (ta eqnh), can be translated as “nations” or “Gentiles.”
¹⁸sn A quotation from Gen 12:3; 18:18.
¹⁹tn Grk “those who are by faith,” with the Greek expression “by faith” (ejk pivstew", ek pistew") the same as the expression in v. 8.
²⁰tn Grk “For as many as.”
²¹tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”
sn A quotation from Deut 27:26.
²²tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).
²³tn Grk “is not from faith.”
²⁴tn Grk “who does these things”; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.
²⁵sn A quotation from Lev 18:5.
²⁶tn Grk “having become”; the participle genovmeno" (genomenos) has been taken instrumentally.
²⁷sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (zuvlon, zulon) can also be used to refer to a cross (LN 6.28), the Roman instrument of execution.
²⁸tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”
²⁹tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
³⁰tn Grk “I speak according to man,” referring to the illustration that follows.
³¹tn The same Greek word, diaqhvkh (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.
³²tn Or “has been put into effect.”
³³tn Grk “his seed,” a figurative extension of the meaning of spevrma (sperma) to refer to descendants (LN 10.29).
³⁴tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb levgei (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.
³⁵tn 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.
³⁶tn See the note on “descendant” earlier in this verse.
sn A quotation from Gen 12:7; 13:15; 17:7; 24:7.
³⁷tc Some manuscripts (D F G I 0176 Byz it) read “ratified by God in Christ” whereas the omission of “in Christ” is found in Ì46 Í A B C P Y 33 1739 al. The shorter reading is strongly supported by the manuscript evidence, and it is probable a copyist inserted the words as an interpretive gloss, perhaps to introduce a specific reference to Christ into the argument.
³⁸tn On the translation “graciously gave” for carivzomai (carizomai) see LN 57.102.
³⁹tn Grk “Why then the law?”
⁴⁰tc For prosetevqh (proseteqh) several Western manuscripts have ejtevqh (eteqh, “it was established”—so D* F G it^{d f g} Ir^lat Amst Spec). The net effect of this reading, in conjunction with the Western reading of pravxewn (praxewn) for parabavsewn (parabasewn), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul’s harsh saying here about the law than vice versa; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15-18), indicating, more than likely, its temporary nature; [2] the verb “was added” in v. 19 (prosetevqh) is different from the verb in v. 15 (ejpidiatavssetai, epidiatassetai); virtually all exegetes recognize this as an intentional linguistic shift on Paul’s part in order not to contradict his statement in v. 15; [3] the temper of 3:1-4:7 is decidedly against a positive statement about the Torah’s role in Heilsgeschichte.
⁴¹tc paradovsewn (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read parabavsewn (parabasewn, “transgressions”). D’s reading makes little sense in this context. pravxewn (praxewn, “of deeds”) replaces parabavsewn in Ì46 F G it^{d f g} Ir^lat Amst Spec. The wording is best taken as going with novmo" (nomo"; “Why then the law of deeds?”), as is evident by the universal punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was most certainly added by some early Western scribe(s) to soften the blow of Paul’s statement.
⁴²tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.
⁴³tn Or “was ordered.” LN 31.22 has “was put into effect” here.
⁴⁴tn Many modern translations (NASB, NIV, NRSV) render this word “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, in the way that a mediator between labor and management might operate today, as a negotiator.
⁴⁵tn See the note on the term “intermediary” in the previous verse.
⁴⁶tn The meaning of this verse is disputed. According to BAGD 507 s.v. mesivth", “It prob. means that the activity of an intermediary implies the existence of more than one party, and hence may be unsatisfactory because it must result in a compromise. The presence of an intermediary would prevent the ei\" qeov" from attaining his purpose in the law without let or hindrance.” See also A. Oepke, TDNT 4.598-624, esp. 618-19.
⁴⁷tc The reading tou' qeou' (tou qeou, “of God”) is well attested in Í A C D (F & G read qeou' without the article) Y Byz lat sy co. However, Ì46 B it^d Ambst omit the words. Ì46 and B ought not to be given as much weight as they normally are, since the combination of these two witnesses often produces a shorter reading against all others. The addition of the Western witnesses for the omission is hardly surprising. In addition, one might expect, if the shorter reading were original, other variants to have crept into the textual tradition early on. But 104 (late eleventh century [AD 1087]) virtually stands alone with the variant tou' Cristou' (tou Cristou, “of Christ”).
⁴⁸tn Or “have been based on the law.”
⁴⁹tn Or “locked up.”
⁵⁰tn Grk “imprisoned all things” but taV pavnta (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.
⁵¹tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” Though traditionally translated “faith in (Jesus) Christ,” an increasing number of New Testament scholars are arguing that pivsti" Cristou' (pisti" Cristou) and similar phrases in Paul (Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involves a subjective genitive and means “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: An Investigation of the Narrative Substructure of Galatians 3:1-4:11 (SBLDS 56; Chico: Scholars, 1983); M. D. Hooker, “Pivsti" Cristou',” NTS 35 (1989) 321-42. Noteworthy among the arguments for the subjective genitive view is that when pivsti" 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).
sn On the phrase because of the faithfulness of Jesus Christ Wallace, who notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb pisteuvw rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful” (Exegetical Syntax, 116). Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
⁵²tn Here dev (de) has been translated as “Now,” marking a transition to a slightly different topic.
⁵³tn Or “the faithfulness [of Christ] came.”
⁵⁴tc For the present participle sugkleiovmenoi (sunkleiomenoi) C D² Byz have the perfect sugkekleismevnoi (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined...” The present participle of course allows for such options, but also allows for contemporaneous (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses.
tn Grk “being confined.”
⁵⁵tn Or “disciplinarian,” “custodian,” or “guide.” According to BAGD 603 s.v. paidagwgov", “the man, usu. a slave…whose duty it was to conduct the 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 p. was no longer needed.” LN 36.5 gives “guardian, leader, guide” here.
⁵⁶tn Or “be justified.”
⁵⁷tn See the note on the word “guardian” in v. 24.
⁵⁸tn Or “For you are all sons of God through faith in Christ Jesus.”
⁵⁹tn Grk “For as many of you as.”
⁶⁰tn Grk “male and female.”
⁶¹tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.
¹tn Grk “a small child.” The Greek term nhvpio" (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (LN 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.
²tn Grk “master” or “lord” (kuvrio", kurios).
³tn The Greek term translated “guardians” here is ejpivtropo" (epitropo"), whose semantic domain overlaps with that of paidagwgov" (paidagwgo") according to LN 36.5.
⁴tn Grk “the,” but the Greek article is used here as a possessive pronoun (Wallace, Exegetical Syntax, 215).
⁵tn See the note on the word “minor” in 4:1.
⁶tn 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.
⁷tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see LN 67.69).
⁸tn Grk “that we might receive the adoption.” The Greek term uiJoqesiva (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance.
⁹tn The term “Abba” is the Greek transliteration of the Aramaic aBa, literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BAGD 1 s.v. ajbbav).
¹⁰tn Grk “and if a son, then also an heir.” The words “you are” have been added twice to clarify the statement.
¹¹tn Grk “those that by nature…” with the word “beings” implied. BAGD 869 s.v. fuvsi" 2 sees this as referring to pagan worship: “The heathen worship…beings that are by nature no gods at all Gal 4:8.”
¹²tn Or “useless.” See LN 65.16.
¹³tn See the note on the phrase “basic forces” in 4:3.
¹⁴tn 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.
¹⁵tn 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.
¹⁶tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹⁷tn Grk “your trial in my flesh you did not despise or reject.”
¹⁸tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see Wallace, Exegetical Syntax, 252; M. J. Davidson, “Angels,” Dictionary of Jesus and the Gospels, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Studies (Grand Rapids: Eerdmans, 1975) 324-35.
¹⁹tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.
²⁰tn Or “blessedness.”
²¹tn Or “have I become your enemy because I am telling you the truth?” The participle ajlhqeuvwn (alhqeuwn) can be translated as a causal circumstantial participle or a circumstantial participle of means (as in the translation).
²²tn Or “They are zealous for you.”
²³tn Or “but not commendably,” BAGD 401 s.v. kalw'" 2.
²⁴tn Or “so that you would be zealous.”
²⁵tn Or “commendable.”
²⁶tn Or “to be zealous.”
²⁷tn Grk “But it is always good to be zealous in good.”
²⁸tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.
sn That is, until Christ’s nature or character is formed in them (see LN 58.4).
²⁹tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.
³⁰tn Or “will you not hear what the law says?” The Greek verb ajkouvw (akouw) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.
³¹tn Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by Wallace, Exegetical Syntax, 225.
³²tn Grk “born according to the flesh”; BAGD 743 s.v. savrx 4 has “Of natural descent taV tevkna th'" sarkov" children by natural descent Ro 9:8 (opp. taV tevkna th'" ejpaggeliva"). oJ meVn ejk th'" paidivskh" kataV savrka gegevnnhtai Gal 4:23; cf. vs. 29.”
³³tn Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account.
³⁴sn 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.
³⁵tn Grk “because more are the children of the barren one than of the one having a husband.”
sn A quotation from Isa 54:1.
³⁶tc Some manuscripts (Í A C D² Y 062 Byz lat) read “we” here. The reading “you” is found in Ì46 B D* F G 0261^vid 33 1739 al. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.
³⁷tn See the note on the phrase “brothers and sisters” in 4:12.
³⁸tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.
³⁹tn Or “the one born by the Spirit’s [power].”
⁴⁰sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.
⁴¹tn See the note on the phrase “brothers and sisters” in 4:12.
¹tn Translating the dative as “For freedom,” shows the purpose for Christ setting us free, however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.
²sn Here the yoke figuratively represents the burdensome nature of slavery.
³tn Or “to keep.”
⁴tn Or “trying to be justified.” The verb dikaiou'sqe (dikaiousqe) has been translated as a conative present (see Wallace, Exegetical Syntax, 534).
⁵tn Or “estranged”; BAGD 417 s.v. katargevw 3 states, “Of those who aspire to righteousness through the law k. ajpoV Cristou' be estranged from Christ Gal 5:4.”
⁶tn Grk “but faith working through love.”
⁷tn Or “following.” BAGD 639 s.v. peivqw 3.b states, “obey, follow w. dat. of the pers. or thing…Gal 3:1 t.r.; 5:7.”
⁸tn 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” (peivqesqai, peiqesqai) in v. 7 and “persuasion” (peismonhv, peismonh) in v. 8 come from the same root in Greek.
⁹tn Traditionally, “A little leaven leavens the whole lump [of dough].”
¹⁰tn The verb translated “I am confident” (pevpoiqa, pepoiqa) comes from the same root in Greek as the words translated “obey” (peivqesqai, peiqesqai) in v. 7 and “persuasion” (peismonhv, peismonh) in v. 8.
¹¹tn Grk “that you will think nothing otherwise.”
¹²tn 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.
¹³tn Or “will suffer condemnation” (LN 90.80); Grk “will bear his judgment.” The translation “have to pay the penalty” is given as an explanatory gloss on the phrase by BAGD 137 s.v. bastavzw 2.b.b.
¹⁴tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹⁵sn 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?
¹⁶sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.
¹⁷tn Or “nullified.”
¹⁸tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.
¹⁹tn Grk “would even.”
²⁰tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (those agitators) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3.853-55.
²¹tn See the note on the phrase “brothers and sisters” in 5:11.
²²tn Grk “as an opportunity for the flesh”; BAGD 744 s.v. savrx 7 states: “In Paul’s thought the flesh is the willing instrument of sin, and is subject to sin to such a degree that wherever the flesh is, all forms of sin are likew. present, and no good thing can live in the savrx…Gal 5:13, 24;…Opp. toV pneu'ma…Gal 3:3; 5:16, 17a, b; 6:8a, b.”
²³tn It is possible that the verb douleuvete (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see LN 35.27).
²⁴tn Or “can be fulfilled in one commandment.”
²⁵sn A quotation from Lev 19:18.
²⁶tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of davknw and katesqivw (daknw and katesqiw, LN 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).
²⁷tn Or “destroyed.”
²⁸tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).
²⁹tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.
³⁰tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.
³¹tn Or “are hostile toward” (LN 39.1).
³²tn See the note on the word “flesh” in Gal 5:13.
³³tn Or “clear,” “evident.”
³⁴tn Or “witchcraft.”
³⁵tn Or “hostilities,” “[acts of] hatred.”
³⁶tn Or “discord” (LN 39.22).
³⁷tn Or “discord(s)” (LN 39.13).
³⁸tc fovnoi (fonoi, “murders”) is absent in Ì46 Í B 33 81 et alii, while the majority of the later manuscripts (A C D F G Y 0122 Byz lat) insert the word Although the pedigree of the manuscripts omitting the term is of the highest degree, homoioteleuton seems to explain it. The preceding word has merely one letter difference, making it quite possible to overlook this term (fqovnoi fovnoi, fqonoi fonoi).
³⁹tn Or “revelings,” “orgies” (LN 88.287).
⁴⁰tn That is, the fruit the Spirit produces.
⁴¹sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.
⁴²tn Or “reliability,” BAGD 662 s.v. pivsti" 1.a.
⁴³tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.
⁴⁴tc Some manuscripts (Í A B C P Y 33 1739 al) read “Christ Jesus” here, while many significant ones (Ì46 D F G Byz latt) omit “Jesus.” On the strength of the alignment of Ì46 with significant manuscripts from the Western and Byzantine texttypes, the omission is preferred.
⁴⁵tn See the note on the word “flesh” in Gal 5:13.
⁴⁶tn The Greek term paqhvmasin (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (LN 25.30).
⁴⁷tn Or “let us also follow.”
⁴⁸tn Or “falsely proud.”
⁴⁹tn Or “irritating.” BAGD 707 s.v. prokalevw has “provoke, challenge tinav someone.”
⁵⁰tn Or “another, envying one another.”
¹tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²tn Here a[nqrwpo" (anqrwpo") is used in a generic sense, referring to both men and women.
³tn Or “some transgression” (LN 88.297).
⁴sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.
⁵tn Or “with a gentle spirit” or “gently.”
⁶tn Grk “taking careful notice.”
⁷tn Or “determine the genuineness of.”
⁸tn Grk “he will have a reason for boasting.”
⁹tn Or “and not in regard to.” The idea of comparison is implied in the context.
¹⁰tn Or perhaps, “each one must carry.” A number of modern translations treat bastavsei (bastasei) as an imperatival future.
¹¹tn Or “instructs,” “imparts.”
¹²tn Or “is not mocked,” “will not be ridiculed” (LN 33.409). BAGD 529 s.v. mukthrivzw has “of God ouj m. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”
¹³tn Here a[nqrwpo" (anqrwpo") is used in a generic sense, referring to both men and women.
¹⁴tn BAGD 744 s.v. savrx 7 states: “In Paul’s thought the flesh is the willing instrument of sin, and is subject to sin to such a degree that wherever the flesh is, all forms of sin are likew. present, and no good thing can live in the savrx…Gal 5:13, 24;…Opp. toV pneu'ma…Gal 3:3; 5:16, 17a, b; 6:8a, b.”
¹⁵tn Or “destruction.”
¹⁶tn See the note on the previous occurrence of the word “flesh” in this verse.
¹⁷tn Or “not become discouraged,” “not lose heart” (LN 25.288).
¹⁸tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (LN 23.79).
¹⁹tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.
²⁰tn Grk “to those who are members of the family of [the] faith.”
²¹tn Grk “in the flesh.” LN 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”
²²tn 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.
²³tn Grk “so that they will not be persecuted.” The indicative after i{na mhv (ina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative (Ì46 A C F G K L P 0278 81 1175 1505 permulti) and the subjunctive diwvkwntai (diwkwntai; Í B D Y 33 1739 permulti), with a slight preference for the subjunctive. However, as scribes would tend to change the indicative to a subjunctive, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.
²⁴tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).
²⁵tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.
²⁶tc The phrase “in Christ Jesus” is supplied after “For” in some manuscripts (Í A C D F G Byz lat) but omitted in Ì46 B Y 33 1739* et pauci. The longer reading probably represents a harmonization, either intentional or unintentional, to Gal 5:6.
²⁷tn 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).
²⁸tn The same Greek verb, stoicevw (stoicew), occurs in Gal 5:25.
²⁹tn The word “and” (kaiv) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.”
³⁰tn Paul is probably referring to scars from wounds received in the service of Jesus, although the term stivgma (stigma) may imply ownership and suggest these scars served as brands (LN 8.55; 33.481; 90.84).
³¹tn 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.
³²tn See the note on the phrase “brothers and sisters” in 6:1.