Galatians 6 (BHT-ATN)

+1:3Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:4Lit for sin, or on behalf of sin, or for the sake of sin. ME/IT (see BDAG, 1030, sv ὑπέρ 1.b.). In the Koine era, there was substantial overlap in meaning between ὑπὲρ ( huper) and ἀντὶ ( anti) (see Wallace, Grammar, 383-9). Representation, substitution, and benefaction are all important aspects of atonement (see, eg, Lv 16, Is 53).+1:4Cf Is 53:4-12.+1:4Cf Is 53:10.+1:6Or called, or invited.+1:7Lit which is not another, except that there are some. ME (see UBSHS [Ga], 12-13). Cf NIV. There is a significant mismatch in languages here. A transitional word is used here to “introduce a special factor which needs to be considered” ( UBSHS [Ga], 13). Cf CJB, ISV, NIV, TEV. NIV. Paul’s point here is simply that some people are causing confusion among the Galatian believers by giving them twisted and distorted teaching and calling it the gospel. The teachers apparently indentified themselves with Jesus and the Christian movement (cf 2 Co 11), which explains why they were presenting a “gospel.”+1:8Lit let him be anathema/cursed. ME(OTB) (see BDAG, 63, sv ἀνάθεμα 2; UBSHS [Ga], 14). This is the same idea as that which is expressed in the OT when a people or city were “devoted” to the Lord for destruction (see, eg, Nu 21:3; Dt 7:26; Jsh 6:17; 7:12; Jg 1:17; Zc 14:11). In this context it is most likely referring to eternal punishment in Gehenna/hell (cf NET, NIV, TEV). Cf Mt 10:28; Rm 9:3.+1:10Lit now. ME (see ESS [Ga], 24; UBSHS [Ga], 15).+1:11Lit not according to man. ME. Cf ISV, NET, TEV.+1:12Lit but through revelation of Jesus the Messiah, or through a revelation of Jesus the Messiah. Though a case can be made for an objective genitive here (see, eg, NET Bible Notes, Ga 1:12), the focus of the point-counterpoint series (see LDGNT) and the immediate context (“I didn’t receive it from man, nor was I taught it [“by man” implied]) favors the genitive being interpreted as functioning in the subjective/source range (cf CJB, HCSB, NCV, NIV, NLT, TEV). Cf ESS (Ga), 29.+1:13Cf Ac 9:1-3, 22:3-5, 26:9-11; Php 3:6; 1 Ti 1:12-14.+1:14Lit beyond many people of the same age in my nation. ME. Cf NIV, TEV.+1:14Cf Mt 15:2-6; Mk 7:2-13.+1:15Or called.+1:16Or through, or in.+1:16Lit immediately I did not seek advice. ME. Cf NLT.+1:16Drawing from ANLEX (see ANLEX, 331, sv προσανατίθημι 1) and L-N (see L-N, 33.175) in translation here. Cf NET.+1:17Lit to the apostles before me. ME (see UBSHS [Ga], 23).+1:18Or to get to know.+1:18That is, Simon Peter. Κηφᾶς ( kēphas) (“Cephas” in many translations) is the Aramaic surname for Simon (see L-N, 93.211). Cf CJB.+1:20Lit The things I am writing to you, behold before God that I am not lying. ME (see UBSHS [Ga], 25). The mismatch in languages here is obvious. Cf NCV, NET.+1:22Lit I was unknown in/by the face. ME(I/F) (see BDAG, 887, sv πρόσωπον 1.b.α.) Cf HCSB, NET.+1:23Lit They were only hearing. ME. Cf NLT, TEV.+1:24Lit were glorifying God in me. ME. Cf ISV, REB.+2:2Lit lest somehow I should run or did run in vain. ME (see UBSHS [Ga], 30). Bringing together elements from the NCV, NET, and TEV in translation here, while maintaining the imagery of “race” and “running.” I agree with the UBSHS here, namely, that an overly-literal translation can create a bit of a misimpression (ie, that Paul was concerned about the truth of his message, rather than being concerned that his work might somehow be undermined or put at risk) (see UBSHS [Ga], 30).+2:3Lit who was with me. ME. Cf CJB, NLT, TEV.+2:3Lit Greek. ME (see L-N, 11.40). Cf NLT.+2:4Or who were smuggled in. Cf NCV, Phps.+2:4Cf Jn 8:31-41; Ac 15:1-35; Ga 5:1.+2:5Lit for an hour. ME. Cf ISV, NET, NIV, NLT.+2:6Or God does not show partiality. God does not accept the face of a man. ME(I/F) (see L-N, 30.120; UBSHS [Ga], 35). Cf CJB, TEV.+2:6Lit to me those who were regarded added nothing. ME (see UBSHS [Ga], 35). The verb here is the same as that used in v 1:16. Hence the use of “advise” here.+2:7IT. The task/assignment of proclaiming is implied here. Cf NCV, NIV, NLT, TEV; UBSHS (Ga), 35.+2:7Lit to the uncircumcised. ME. Cf NIV, NLT, TEV.+2:7Lit just as Peter of [to] the circumcision. ME/IT. See note at “proclaiming” in this verse.+2:7Lit to the circumcised. ME. Cf NCV, NIV, NLT, TEV.+2:8Lit for apostleship of [to] the circumcision. ME. Cf NCV, NIV, NLT, TEV.+2:8Cf Ac 15:12.+2:9Cf Rm 1:5, 12:3; 1 Co 1:10, 4:10.+2:9ME(I/F/H)/IT (see ESS [Ga], 59; FSB, Ga 2:9; JFB, 2:337; Spence, PC [Ga], 76; UBSHS [Ga], 37; Vincent, Word Studies, 4:100). These ideas are activated by “the right hand of fellowship.”+2:10Lit only. ME. Cf NIV, TEV.+2:10Cf Ac 11:27-30; Rm 15:26-28; 1 Co 16:1-4; 2 Co 8:1-15, 9:1-15.+2:11Lit according to face. ME(I/F) (see UBSHS [Ga], 39).+2:11Lit because he was condemned. ME. Cf CJB, ISV, NIV, NLT, TEV.+2:12Lit with the Gentiles. ME/IT. This is obviously referring not to all Gentiles, but to Gentile believers. Cf TEV.+2:12Lit they.+2:12Lit fearing those from the circumcision. ME(H) (see notes at Ac 10:45 and 11:2). Cf Ac 11.+2:13Lit the rest of the Jews joined in the hypocrisy. “Jews” here is clearly referring to Jewish believers. Cf CJB, NCV, NLT, TEV.+2:14Lit have been living in a Gentile manner/according to Gentile custom, and not in a Jewish manner/according to Jewish custom. ME (see ANLEX, 205, sv Ἰουδαϊκῶς; BDAG, 276, sv ἐθνικῶς; ESS [Ga], 67; UBSHS [Ga], 43; Stern, JNTC, Ga 2:14). The context indicates that food/meal-related customs are primarily in view here, though some other non-Jewish customs (in context to interacting with Gentile believers) seem to be implied as well.+2:15\f + Cf Dt 4:5-8; Ps 19:8-12, 119:130; Rm 2:17-20, 3:1-2.+2:16Cf CJB. Cf also Ac 10:23, 10:44-46, 11:15-18, 15:7-14.+2:16Or by the faithfulness of Jesus the Messiah, or by faith in Jesus the Messiah.+2:16Or by the faithfulness of the Messiah, or by faith in the Messiah.+2:16Lit all flesh, or any flesh, or any kind of flesh. Translating according to “Flesh” H, N (see FBT Chart). Rm 1-2 is what causes me to lean in this direction. Maintaining consistency in translation with Rm 3:20.+2:16Ps 142:2 (LXX). Ps 143:2 in the MT.+2:17Lit is the Messiah then a minister/servant of sin? ME (see BDAG, 230, sv διάκονος 2; NET Bible Notes, 2:17). Cf NCV, NET.+2:18Cf Rm 10:3; Php 3:4-11.+2:18παραβάτην ( parabatēn) here involves a willful disregard for God’s instrucion in the Torah (see translation and notes at Rm 2:25; UBSHS [Jm], 74).+2:19Cf Is 54:1-5; Rm 7-8.+2:20Cf Rm 6:1-14, 8:1-4.+2:20Lit in the flesh. Translated according to “Flesh” C, F, G (see FBT Chart).+2:20Or by the faithfulness of the Son of God, or by faith in the Son of God.+2:20Cf TEV.+2:21Cf Ac 13:39; Heb 8-9.+3:1Lit according to whose eyes. ME(I/F) (see L-N, 83.34).+3:1Or publicly announced.+3:2Or or by hearing with faith? Lit or by hearing of faith? ME. Cf ISV, NET, NIV, NRSV.+3:3Lit by the flesh. Translated according to “Flesh” G (see FBT Chart). Cf CJB, NET, NIV, NLT, TEV. Cf also Eph 1:19, 3:16.+3:4The statement here is interpreted as referring to both painful and remarkable experiences. Cf BDAG, 785, sv πάσχω; ESS (Ga), 89; UBSHS (Ga), 55.+3:4Lit if it really be in vain. EFE (see UBSHS [Ga], 56). Cf TEV.+3:5Or among. This could be a reference to miracles, but the context seems to focus on the work of the Spirit on the inside of people to produce righteousness (cf vv 20-21). This is also Paul’s primary focus in his other writings.+3:6Lit just like Abraham. Cf Rm 4.+3:6πιστεύω ( pisteuō) here does not simply indicate cognitive assent, but “to have a strong confidence or reliance upon someone or something” ( BSL, Ga 3:6, sv), or a “willing and unreserved surrender to God...[and a] humble and utter dependence on him...[and a] confident trust in his word” ( UBSHS [Ga], 58). In Paul’s theology, it is the opposite of “boasting.”+3:8IT. The extension of mercy is implied here. See James B. Prothro, A Pauline Theology of Justification: Forgiveness, Friendship, and Life in Christ. (Eugene, Oregon: Cascade Books, 2023). Cf Rom 4:1-8.+3:8Or through.+3:8Gn 12:3, 18:18+3:10Cf Dt 31:24-27.+3:10Or the Book.+3:10Or of the Law. Cf CJB.+3:10Dt 27:26+3:11Ps 142:2 (LXX). Ps 143:2 in the MT.+3:11Hab 2:4.+3:12Following Jason Staples in translation here. See Jason Staples, Paul and the Resurrection of Israel: Jews, Former Gentiles, Israelites (Cambridge, UK: Cambridge University Press, 2024), 252–253).+3:12Lv 18:5+3:13Lit bought us back. ME (see ANLEX, 153, sv ἐξαγοράζω; BSL, Ga 3:13, sv ἐξαγοράζω; L-N, 37.131). According to L-N, ἐξαγοράζω means “to cause the release or freedom of someone by a means which proves costly to the individual causing the release” ( L-N, 37.131). In this situation, the “cost” was the Messiah’s own life, as Paul states at the opening of Galatians (see Ga 1:4). This is in keeping with standard biblical notions of redemption (see, e.g., Lev 25-27).+3:13Lit from the curse of the Law/Torah. ME. Cf CJB.+3:13Cf Dt 29:21, 31:24-26; v 10 above.+3:13Dt 21:23. Cf Ac 5:30, 10:39, 13:29.+3:14Cf Is 44:1-5.+3:15Lit I am speaking according to man. ME(I/F) (see UBSHS [Ga], 68). Cf CJB, HCSB, ISV, NIV, REB.+3:16Cf Gn 12:7; 13:15; 17:8; 24:7.+3:16Lit it. Cf NIV.+3:16Gn 12:7; 13:15; 17:8; 24:7+3:17Cf Gn 22:16-17; Heb 6:13-18.+3:18Cf NABRE.+3:19Lit for the sake of transgressions. ME (see translation and notes at Rm 5:13 and 5:20; ESS [Rm], 332, 396, 478; UBSHS [Ga], 74). Looking to Rm 4:15, 5:13, 5:20, and 7:13 for help in determining Paul’s intended meaning here. διατάσσω ( diatassō) (see BDAG, 237, sv 2) also indicates a role of providing clear and detailed definition.+3:19Lit to whom it has been promised. The implied subject (the land inheritance; cf vv 16, 18) has been included in translation for clarity.+3:19Cf Rm 8:17.+3:19Cf Dt 33:2 (LXX), Ac 7:38, 52; Heb 2:2.+3:19Lit by the hand of an intermediary. ME(I/F/OTB)/IT (see BDAG, 1082, sv χείρ 2.a.; BSL, Ga 3:19; L-N, 9.17, 31.22; UBSHS [Ga], 75). Cf CEV, NCV, NLT, TEV.+3:19Cf Ex 19:3-8, 19:20-25, 20:18-21, 24:1-4; Dt 5:2-5, 18:16.+3:20Lit the intermediary is not of one [thing, or person]. ME (OTB) (see BDAG, 634, sv μεσίτης; NET Bible Notes, Ga 3:20; UBSHS [Ga], 75). Cf ESV, ISV, NET, NIV, NLT, NRSV, RSV, TEV. The OT (see Ex 19:3-8, 19:20-25, 20:18-21, 24:1-4; Dt 5:2-5, 18:16) gives support to the interpretation suggested by BDAG and the UBSHS, though one modification is needed: An intermediary was necessary not simply to facilitate agreement and compromise, but to keep the Israelites from dying (see Ex 19:10-24; cf Lv 16). This fact in itself reveals the Law’s inability to restore full fellowship between God and human beings.+3:20Lit God is [focally prominent] one. ME (see ESS [Ga], 121; UBSHS [Ga], 76). Cf ISV, NLT. According to Hedrickson, 430 solutions have been proposed with regard to the relationship between this clause and the previous clause (see ESS [Ga], 121)! As obscure as this statement may be, however, the contrast with “mediatorship” indicates that this clause is meant to be understood in terms of the opposite. This is reflected in the translation. Cf Ge 15; Heb 6:13-20. Cf also Ga 2:17-21 above.+3:22Cf Dt 32:8-9 (see also NET Bible Notes, Dt 32:8); Rm 3:10-18 (all the OT Scriptures quoted there), 11:32-35.+3:22Lit the Scripture imprisons. ME/IT (see BDAG, 952, sv συγκλείω 2; UBSHS [Ga], 78).+3:22See note at Rom 1:21.+3:22Cf Rm 1-2, 11:32-35.+3:22The direct object is implied here from the context.+3:22Or the faithfulness of Jesus the Messiah, or by faith in Jesus the Messiah.+3:23Or the faith. Since the Tanakh itself places great emphasis on trusting God in faith to the exclusion of boasting (see, eg, Ga 3:11 just above), and since Abraham himself had faith in the “gospel” in some sense (see Ga 3:8 above), “the faith” here means either the “body of faith/belief/teaching” (see BDAG, 820, sv πίστις 3; Ga 3:23-25 is cited as a possible example), or faith now articuated specifically in reference to Jesus, with the article functionaing anaphorically (cf HCSB, ISV, NCV, NIV), pointing readers back to v 22.+3:23Cf Jn 8:31-41; Ac 15:10; Rm 6-8.+3:23IT. Maintaining consistency in translation with v 22 (the verb used here [συγκλείω ( sunkleiō)]) is the same as that used in v 22. “The power of sin” is implied from v 22. Cf also Rm 1:24-26, 11:32.+3:23Or for. Πρὸ τοῦ ἐλθεῖν ( pro tou elthein) in v 23, and οὐκέτι ( ouketi) in v 25 (note also the focal prominence given to οὐκέτι there [see BART Display and LDGNT]), in my mind tip the scales in favor of a temporal interpretation here. Cf ESV, HCSB, LEB, NCV, NET, NIV, NRSV, RSV, TEV.+3:23Cf 1 Co 2:7; 1 Pt 1:20.+3:24Or for. See note at “until” in v 23.+3:25Cf TEV at Ga 4:21, 5:18.+3:26Cf Jn 1:13, 3:1-21; Rm 8:14; Ga 2:17-21, 3:2-5, 3:27; 1 Th 4:9, 5:23, 2 Th 2:16; 1 Jn 2:27.+3:27Cf NLT, TEV here; ISV and TEV at Rm 6:3.+3:27Lit put on the Messiah. ME (see UBSHS [Ga], 84). Cf TEV. Passages like Ga 2:20, Ga 3:21, Eph 4:20-24, Php 2:13, Col 3:9-12, and 1 Th 2:13 confirm the accuracy of the TEV here.+3:28Lit Greek.+3:28As Col 3:9-11 makes clear (see esp the NASB, NCV, NLT, and NRSV there), the point is that God’s life is at work in all of these different parts of the Messiah’s body, who become connected to the Messiah’s powerful life in context to a baptismal rite and receiving the gift of the Holy Spirit (cf Ac 10). This, in turn, serves as the unifying factor among believers, as the following clause makes clear (cf, eg, Col 3:5-14). Praise God that my believing wife is still a woman, and that my Messianic brothers are still Jews, and that my Kenyan brothers are still Kenyans!+3:28Lit For you are all one. ME (see UBSHS [Ga], 85).+3:29Cf Rm 8:17; Eph 3:6; Tit 3:7.+4:1Lit being lord of all things. ME (see ESS [Ga], 138). Cf CEV, NIV, NLT, REB.+4:1Cf Rm 8:32; 1 Co 3:20-23.+4:3Lit the elemental spirits of the world, or the basic principles of the world. ME (H/OTB) (see L-N, 12.43; NET Bible Notes, Dt 32:8; UBSHS [Ga], 88). Cf TEV. These powers were given responsibility over God’s “household” (creation), but misused their power (see Ps 82). Cf Dt 32:8 (see esp DSS, LXX; NET Bible Notes at Dt 32:8); Jb 1-2; Ps 82; Dn 10; Rm 8:38; Eph 1:21, 2:1-2, 3:10, 6:12; Col 1:16; 1 Pt 3:22; Jud 6; Re 7:1-3, 16:5.+4:4Lit When the fullness of time came. ME. Cf CJB, TEV.+4:4Lit born of a woman. ME(I/F/OTB) (see UBSHS [Ga], 89; UBSHS [Jb], 266). Cf TEV at Jb 14:1.+4:4Lit born under the Law. ME. Cf NLT, TEV. This is obviously a reference to Jesus’ status as a Jew, subject to God’s covenant with Israel. Cf Lv 12:3; Ps 22:9; Lk 2:21; Rm 2-3.+4:5Cf Ga 3:13. Cf also Ex 4:22-23; Is 42:1-9, 43:16-19; Mt 10:5-6; Jn 8:31-47; Ac 13:46; Rm 1:16, 8:23-27, 9:4; Eph 1:3-14; notes at Ac 15:14; J.M. Scott’s position [see NAC (Ga), 305; Scott’s position as a whole is sound, though Jewish believers are in focus in v 5, with an extension to Gentile believers in v 6]. Cf BDAG, 1024, sv υἱοθεσία a.). Rm 8:23 and 9:4 leave no doubt that υἱοθεσία ( huiothesia) is simply a common Hellenistic word being used as a shorthand reference to an OT concept (just as the word “Trinity” does not appear in the Bible, but provides a shorthand reference to a Biblical concept). The OT background for the “adoption” concept is expressed in passages like Ex 6:6-8: “Say therefore to the people of Israel, ‘I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment. I will take you (“I will adopt you” [NEB]) to be my people, and I will be your God, and you shall know that I am the LORD your God, who has brought you out from under the burdens of the Egyptians. I will bring you into the land that I swore to give to Abraham, to Isaac, and to Jacob. I will give it to you for a possession. I am the LORD’” (ESV). All of these ideas are present in this context as well: Believing Jews (v 4-5) and believing Gentiles (v 7; cf Ac 15:14) both experience deliverance from oppression and slavery (slavery to sin, slavery to the oppressive powers of this age, etc), through God’s mercy and mighty acts of power (the cross, the saving power of the Spirit; cf Rm 8:26-27), until we finally possess the inheritance when we are delivered from death at the Second Coming (see Rm 8:23). God’s deliverance through the Messiah in its various stages constitutes the “new things” in contrast to the “former things” (ie, the former Exodus) (see Is 42:1-9; cf Is 43:16-19). That this is in fact the intended meaning here is confirmed by the apposition with ἀπολύτρωσις ( apolutrōsis) at Rm 8:23 (cf the note at Lk 1:68), and by Jesus’ own teaching in Jn 8:31-47. Though individuals who make up a corporate entity are certainly considered “sons/children” when that entity is made up of God’s people, the focus of the Scriptures is often on national identity (see, eg, Ex 4:22-23; Ps 87; Rm 9:25-26; note the shift to the second person singular in v 7—this doesn’t refer simply to a single individual, but to the Gentiles conceived as a single unit [cf Rm 10:19, 11:11; note at Mt 22:37], which makes up the other half of the “one new man” [see Eph 2; Israel is the “older brother”]). The progression of thought here is similar to that found in Eph 1 (where 1:3-12 refers to Jewish believers, and v 13 moves to Gentile believers).+4:6Here, ἡμῶν ( hēmōn) is intepreted as an inclusive plural (with the UBSHS; see UBSHS [Ga], 91), whereas v 5 is clearly referring to believing Jews only (contra the UBSHS; “under the Law” means Jews!). This is reflected in the translation. Paul’s point here is similar to the point that Peter makes in Ac 11:17: “So if God gave them [the Gentiles] the same gift [the Holy Spirit] that he gave us [Jews who believed]...who was I to think that I could oppose God?” (NIV, parenthetical comments mine). In other words, the Spirit was the proof that Gentile believers were also sons experiencing the greater exodus (ie, freedom from slavery to sin; cf Jn 8) in union with the Messiah.+4:6Cf Ac 10:44-46, 11:17-18.+4:6Cf Ex 2:23-24, 6:5; Rm 8:26-27.+4:7For the use of the singular “you” here, see notes at Mt 22:37, and compare Rm 10:19 and 11:11, where the Gentiles are referred to as a single entity (“nation/people”). Believing Jews and believing Gentiles (conceived as a single entity) form the “one new man” (Eph 2).+4:7Lit an heir through God. ME/IT (see ESS [Ga], 147; Lange, Commentary [Ga], 98; UBSHS [Ga], 93). Galatians itself makes it clear what Paul means here. Cf Ga 2:19-21, 3:1-5, 3:14, 3:18, 3:26-29, 4:23, 4:28-29.+4:8Or to those things that.+4:8Cf Ps 8, 82; 1 Co 8:1-6, 10:19-20; 2 Co 4:4.+4:9Lit having known. ME (OTB) (see NET Bible Notes, Am 3:2; UBSHS [Rm], 167). Following NET, NLT, and NIV at Am 3:2 in translation here. Cf Ac 15:13.+4:9Cf Ac 10:44-47, 11:15-17, Ac 14:27, 15:12-14; Ga 3:1-5; Col 3:12; 1 Th 1:4-5.+4:9Lit the elemental spirits, or the basic principles of the world. ME (H/OTB) (see notes at Ga 4:3 above). Cf Dt 32:8 (see also NET Bible Notes there); Jb 1-2; Ps 82; Dn 10; Rm 8:38; Eph 1:21, 2:1-2, 3:10, 6:12; Col 1:16; 1 Pt 3:22; Jud 6; Re 7:1-3, 16:5.+4:10Cf Ex 20:8-11, 31:14, 35:2; Lv 19:10, 23:3; Col 1:16-17.+4:10Lit months. ME (OTB) (see BDAG, 648, sv μήν 2; Stern, JNTC, Ga 4:8). Cf Nu 10:10, 28:11-15; 1 Sm 20:5; Ne 10:33; Ps 81:3; Is 1:13-14; Ho 2:11; Am 8:5; Col 2:16.+4:10Lit appointed times. ME (OTB) (see BDAG, 497, sv καιρός 2; Stern, JNTC, Ga 4:8). Cf Ex 23:14; Lv 23:4.+4:10Cf Lv 25.+4:11Lit I fear for you. ME (see UBSHS [Ga], 98).+4:11Cf TEV.+4:12Cf Ac 21:17-26; 1 Co 9:20-21; Ga 2:11-14.+4:12Lit You wronged me/injured me nothing. ME (see UBSHS [Ga], 100; cf ESS [Ga], 155).+4:13Lit it was because of a weakness of the flesh that I proclaimed the gospel to you at the first. ME (see BDAG, 915, sv σάρξ 2.a.; UBSHS [Ga], 101).+4:14Or although you experienced great inconvenience because of my condition; or although you experienced trial because of my condition. Lit your trial in/because of my flesh. ME (see ESS [Ga], 157; UBSHS [Ga], 101-2).+4:14Or the angel of God. For a brief discussion about “an angel” versus “the angel,” see NET Bible Notes, Mt 1:20, Ga 4:14.+4:14Cf Mt 10:40.+4:15Lit Where then is your blessedness? ME (see UBSHS [Ga], 103). Cf HCSB, NASB, NLT, TEV. Cf also BDAG, 610, sv μακαρίζω.+4:17Lit they. This is referring back to those mentioned in Ga 1:7.+4:17Or They eagerly desire to win you over to their side. Lit They are jealous of you, or They envy/covet you, or They are zealous for you. Cf this translation of ζηλόω ( zēloō) with most English translations at 1 Co 12:31 (“be eager” [NET]; “eagerly desire” [NIV]; “earnestly desire” [NIV]; “strive for” [LEB, NRSV]; “truly want” [NCV]), and with the NET in the second clause here (“seek eagerly”). The challenge here is choosing a gloss that can be applied consistently in vv 17-18. Cf NASB.+4:17Cf Rm 3:37-4:3, 9:32. My understanding of vv 17-18 is influenced by Ga 1:6-7, 2:11-14, 2:19-3:1-5, and 3:19-4:7, as well as by Paul’s general practice of using the power of example (whether personal or corporate) to stir other believers and churches to want the same positive quality to be true of themselves (see, eg, 1 Co 11:1, 2 Co 7:14, 8:24-9:2; Php 1:15, 3:17, 4:9; 1 Th 1:4-8, 1:8-10; 2 Th 1:4, 3:7-9; 1 Ti 1:16, 4:12; Tit 2:7). Note also the reference to “children” in v 19, and cf 1 Co 4:14-17. Since Paul is taking us back to those mentioned in Ga 1:7, this may well be the primary “distortion/perversion” that Paul mentioned in Ga 1:7 (ie, they wanted the blessings being experienced by the Galatians, but not on the basis of grace and faith). Cf Is 64:4; Lk 18:9-14; Rm 3:27-4:3; Ga 3:1-5. Cf also Ac 8:20-23.+4:17Cf Ga 2:11-14.+4:17Cf Ga 1:6-9, 2:11-3:5.+4:18Lit in a good/commendable/praiseworthy/honorable thing/matter.+4:18Cf 1 Co 4:16, 11:1; 2 Th 3:7-9.+4:21Or the Law.+4:22Lit one by the free woman. ME/IT (see UBSHS [Ga], 110).+4:23Lit according to the flesh. Translated according to “Flesh” G (see FBT Chart). See also BDAG, 193, sv γεννάω 1.a. Cf Gn 16:1-14; Jn 1:13.+4:24Lit These things are being allegorized/spoken allegorically. ME (see ANLEX, 44, sv ἀλληγορέω; L-N, 33.18). Cf HCSB, NKJV, NLT.+4:24Lit one from Mt Siani. ME. Cf NCV, NIV, TEV.+4:24Lit birthing/producing children into slavery. ME. Cf TEV.+4:24Cf Jn 8:31-47; Rm 6:15-7:25; Ga 3:21-4:9.+4:24Lit which is Hagar.+4:25Cf Ex 19-20; Heb 12:18-24.+4:25Cf NCV.+4:25Lit it, or she. The antecedent has been restated in translation for clarity.+4:25Cf Is 1:26-28, 26:1, 62:12.+4:26The first person plural pronoun here is interpreted as an inclusive plural (cf Ga 4:6 and note there). This is important in light of the quotation that follows, which describes Zion (see Is 54:3-17), whose children are meant to be understood in national terms (see notes at Ga 4:5-7; cf Ps 87; Re 7). Israel does not lose her national identity either in this age or in the age to come (see, eg, Mt 19:28).+4:26Lit the mother of us. Cf Ps 87; Ga 4:5-7. The verbal idea is compressed in the genitive, but the focus here contextually is on conception (see 4:22-23, 27; notes at 4:27. For a barren woman, the rejoicing begins at news of conception! See, eg, Lk 1:23-25). The point here is that God’s people are being nourished by the power of the Holy Spirit in the “womb” now (ie, sanctification) in preparation for the birth we will experience at the Second Coming (bodily resurrection/glorification; cf Is 26:19; Rm 8:18-25; Col 3:1-4).+4:27Lit O barren woman, who is not bearing. The metaphorical nature of the comparison has been made explicit in translation (cf NCV). Otherwise, readers may think that Jerusalem has never had children, which is not the point of the passage here or in its original context (see notes at the end of the Is 54 quotation; cf Is 49:21).+4:27Lit you who have no birth pains. ME.+4:27Cf Re 7.+4:27Is 54:1. Lit For more [will be] the children of the desolate woman than of she who has a husband. ME(OTB)/IT (see FSB, Is 54:1; UBSHS [Ga], 115). Cf Dt 24:1-4; Is 49:19-21, 50:1-3, 51:1-6, the full context of Is 54, 66:8; Jr 31:31-37; Ezk 10, 43. An overly-literal rendering here is almost completely nonsensical. The implied copula is futuristic and proleptic (cf CJB, TEV; LES at Is 54:1). The focus here is on conception (cf, eg, Is 49:20). The birth happens at the Second Coming (cf, eg, Is 26:19, 49:19-21, 66:8-9; Ezk 37; Rm 8:22-25).+4:29Lit according to the flesh. ME (see translation and note at Ga 4:23 above).+4:29Cf Ge 21:9.+4:29Lit the one according to the Spirit. ME. Cf CJB, ISV, NIV, NLT.+4:30Ge 21:10+4:30Lit of the free woman. Maintaining consistency in translation with vv 22-23 (see translation and notes there).+5:1Lit for/to freedom. ME. Maintaining consistency in translation with 4:22-23 above (see translation and notes there). The dative is interpreted as signaling purpose (cf most English translations). Cf Jn 8:32-36; Rm 6:15-23, 7:14, 7:25, 8:2; 2 Co 3:10; Ga 2:17-21, 3:22, 4:5-10.+5:1Cf Lv 26:13; Ga 4:1-11.+5:2Lit behold. EFE. See note at Mt 2:9. Cf CJB, NIV.+5:3Lit the whole Law. ME. Cf Paul’s use of παρατηρέω [ paratēreō] at Ga 4:10.+5:5Cf Rm 8:19-25; 1 Co 1:7; Php 3:20; 1 Th 5:8.+5:8Or calls, or invites.+5:9Lit to leaven. ME(H/OTB) (see UBSHS [Ga], 126).+5:11IT (see UBSHS [Ga], 129). Cf CJB, TEV.+5:11Lit then the stumbling block of the cross has become inoperative. ME (see UBSHS [Ga], 129). Cf CJB, NCV, NLT, TEV.+5:11Cf Is 28:16; Ps 118:22; Rm 9:22-23, 11:9, 1 Co 1:23; 1 Pt 2:6-7.+5:13Lit for/to freedom. ME. Maintaining consistency in translation with 4:22-23 above (see translation and notes there).+5:13Or called, or invited.+5:13Lit into an excuse/opportunity for the flesh. Translating according to “Flesh” P (see FBT Chart).+5:14Or Law.+5:14Lv 19:18+5:16Lit in the Spirit, or through the Spirit. ME (see UBSHS [Ga], 133; translation and note at Rm 7:6). Cf NLT, TEV.+5:16Lit the desire of the flesh. ME (see FBT Chart, P). Cf Rm 7-8.+5:17Lit the flesh. Translated according to “Flesh” F, P (see FBT Chart).+5:17Lit For the flesh craves/lusts against the spirit/the Spirit. ME. Cf CJB, ISV, NCV, NLT, TEV.+5:17Lit and the spirit/the Spirit against the flesh. Translating “flesh” according to “Flesh” F, P (see FBT Chart).+5:17Cf Rm 7:15-25.+5:18Lit under the Law. ME. Cf Rm 7:6; 1 Co 9:21; Ga 2:12, 3:21, 4:12.+5:19Lit the deeds of the flesh. ME. Translating “flesh” according to “Flesh” F, P (see FBT Chart).+5:21Habitual lifestyle, behavior, and practice are in view here (see ESS [Ga], 220). Cf NLT, NIV.+5:23Or people.+5:24Lit the flesh. Translated according to “Flesh” F, O (see FBT Chart).+5:24Cf Rm 6:1-4, Ga 2:17-21, 3:27-28.+5:25Or If we are living. Both the idea of living as conduct and that of experiencing new life (which gives us power to resist the cravings of the flesh, and therefore empowers conduct) make sense within the broader context of Galatians (cf Ga 2:17-21, 3:21, 5:16). Cf also passages like Rm 8:1, 2 Co 3:11.+5:26Lit Let us not become vain/empty-gloried, or Let us not become falsely proud. ME (see BDAG, 539, sv κενόδοξος; ESS [Ga], 229; L-N, 88.222; UBSHS [Ga], 143).+6:1Or is discovered in.+6:1Drawing from ANLEX (see ANLEX, 318, sv πνευματικός 2) and the UBSHS (see UBSHS [1 Co], 61; UBSHS [Ga], 145) in translation here.+6:1Lit in a spirit of humility/meekness. ME (see L-N, 30.6).+6:2Cf Rm 14; 1 Co 8.+6:3Cf 1 Co 1:18-31, 10:12-13; 1 Ti 1:15-16; Re 3:17-18.+6:4In this context, it seems that ἔργον ( ergon) is being used to signal “work/activity” both in the sense of “deeds/conduct” (cf Rm 2:6-7; Col 1:10; 1 Th 1:3; 2 Th 1:11, 2:17; cf also CJB, ISV, NCV, NIV, TEV) and in the sense of “undertaking/task” (cf Rm 15:17-20; 1 Co 3:1-15; 2 Co 10:13-15; Eph 4:12; 1 Th 5:13; 2 Ti 2:21, 3:17, 4:5; cf also, eg, ESV, HCSB, LEB, NASB, NET). Cf ESS (Ga), 239; UBSHS (Ga), 148. Motives are almost certainly within Paul’s purview here as well (cf Rm 2:16; 1 Co 4:5; 2 Co 2:17, 4:1-2; 1 Th 2:1-6).+6:4Lit and then he will have the boast/the reason to boast with reference to himself alone and not with reference to the other. ME (see L-N, 25.203, 33.368, 33.371, 33.372; UBSHS [Ga], 148; cf Phps, CEV). The mismatch in languages here is obvious. Cf Rm 14:1-23, 15:17-20; 1 Co 3:1-15; 2 Co 10:8-12:10.+6:6Lit in the word, or in the message, or in the teaching. In this context, the message being referred to is the gospel (see BDAG, 600, sv λόγος 1.a.β.; ESS [Ga], 242; UBSHS [Ga], 150).+6:7Or will not be mocked, or will not be outwitted.+6:8Lit the one who is sowing to the flesh of himself. Translating according to “Flesh” P (see FBT Chart), both here and in the following clause. Cf Rm 6:8-23, 8:5-14, 13:14; Ga 5:16-24.+6:8The contrast with eternal life indicates that φθορά ( phthora) in this context is to be understood in terms of the second death and final punishment (see ANLEX, 399, sv φθορά). Cf Mt 5:22-30, 10:28; Mk 9:47-48; Jn 5:28-29; Ac 24:14-16; Rm 6:21-23; Ga 5:21; Eph 5:3-7; Col 3:5-8; 1 Th 4:3-8; 2 Th 1:8-10; Re 2:11, 14:9-12, 20:14-15.+6:8This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88. Cf Rm 8:11, 18-25; Re 14:14-20.+6:9Lit Let us not grow tired doing what is good. ME. Maintaining consistency in translation with 2 Th 3:13 (see translation and notes there).+6:9καιρῷ ἰδίῳ ( kairō idiō) is referring to the Second Coming, the timing of which has been sovereignly set by the Father. Cf, eg, Ac 1:7; Rm 2:6-8; 1 Co 4:5; 1 Ti 6:14-15; Tit 2:11-14.+6:9Cf Rm 2:7.+6:10Or whenever we have opportunity.+6:12Lit as many as desire to make a good showing in the flesh. ME (see L-N, 88.236; UBSHS [Ga], 155). Translating “flesh” according to “Flesh” D and G (see FBT Chart). Cf Php 3:3-6; Ga 3:3.+6:12Cf Ga 1:6-10.+6:13Lit so that they can boast in your flesh. ME (see ESS [Ga], 257; UBSHS [Ga], 156).+6:14Or through whom.+6:14Cf 1 Co 1:17-25, 4:8-13, 11:32; 2 Co 1:8-10, 2:14-16.+6:15Lit is something. ME (see L-N, 87.49).+6:16Or and.+6:16Paul’s used of “Israel” here is not meant as a statement of replacement for Jews/Judahites. As Jason Staples has demonstrated, Israel is a genus category, while Jews/Judahites is a subset category (see Jason Staples, Paul and the Resurrection of Israel: Jews, Former Gentiles, Israelites [Cambridge, UK: Cambridge University Press, 2024]).+6:17Or finally.+6:17Lit I bear on my body the marks/brands of Jesus. ME(H) (see BDAG, 945, sv στίγμα; ESS [Ga], 264; L-N, 8.55; UBSHS [Ga], 159). Cf CJB, NCV, NLT, TEV.+6:17Cf 1 Co 10-12; Ga 1:6-9; Re 2:2.