BHT with Full Translator’s NotesGalatians 3 =
3
“It Is Those Who Have Faith Who Are Blessed along with Abraham”
1 You foolish Galatians! Exactly who was it+ that put a spell on you, in whose presence+ Jesus the Messiah was vividly described+ as crucified? 2 Answer me this one question: Was it+ by deeds of Torah that you received the Spirit, or by placing your faith in what you heard?+ 3 Are you really so foolish+? Although+ you began by the Spirit, now is it+ mere human strength+ by which you are trying to finish? 4 Did you experience so many+ painful and remarkable+ things for nothing? I can’t believe that!+ 5 Does the one who provides you with the Spirit and performs acts of power within+ you, therefore, do so by deeds of Torah, or by your placing your faith in what you heard?+ 6 Abraham provides our example:+ “He placed+ his faith in God, and it was put down on record for him as righteousness.”+ 7 Be assured of this, then: It is+ those who have faith who are Abraham’s * 8 Because+ the Scripture foresaw, moreover, that it was+ by faith that God would mercifully+ hold the Gentiles to be righteous, it proclaimed the gospel ahead of time to Abraham: “All the nations will be blessed in+ ˢyou.”+
9 So then, it is+ those who share faith+ who are blessed along with Abraham, the man of faith.+
10 Everyone who shares deeds of Torah,+ you see, is under a curse.+ Indeed, it is written: “Cursed is everyone who does not continue in all the things written in the Scroll+ of the Torah,+ and do them.”+ 11 Now the fact that through Torah no one is “held to be righteous in the sight of God”+ is clear:+ “As for the righteous one, it is+ by faith that he will have life.”+ 12 Torah, on the other hand,+ is not by faith, yet “the person who does these things will have life by them.”+ 13 The Messiah, with regard to us, paid the price for us to be released+ from the curse pronounced in Torah,++ by+ becoming for us a curse (for it is written, “Cursed is everyone who is hung on a tree”+), 14 so that to the Gentiles would come, in union with Messiah Jesus,+ the very blessing promised to Abraham, so that the promised+ Spirit we might receive through faith.+
15 Let me illustrate, brothers and sisters,+ using something with which you are familiar.+ Once a covenant has been solemnly sworn+ into effect, even+ a merely+ human one, no one dares+ to turn his back on it or add to its terms. 16 Now, to whom exactly were the promises made?+ To Abraham, and to his “seed.”+ The Torah+ does not say, “and to seeds,” as though referring to multiple people, but says this—+“and to ˢyour seed”+—in reference to a single person, namely, the Messiah. 17 Now here is my point: The binding force+ of the covenant previously initiated+ and put into effect by God,+ Torah, which came a good+ four hundred thirty years later, does not undo+ so as to cancel the promise. 18 If it is+ by Torah that the inheritance comes, you see, then it no longer comes by promise. On Abraham, however, God has graciously bestowed+ it by promise.+
19 In light of these things, why was Torah given? It was added for this+ reason: To make sin even more severe and intense by giving it specific definition,+ added+ until the arrival of the “seed” to whom the inheritance+ has been promised,+ its instructions having been laid down in detail+ through angels,+ with Moses acting as an intermediary.++ 20 An intermediary, moreover, by definition implies the existence of what?+ More than one party, who can’t meet directly.+ God, however, as a single party does+ act directly.+
21 Is Torah, therefore, opposed to the promises of God? Absolutely not! If a Torah had been given that was capable of giving life, you see, then righteousness would have come, truly,+ by Torah. 22 However, as the Scriptures make clear,+ God chose to yield+ the entire human race+ over to the enslaving and tyrannical+ power+ of sin,+ so that what was promised might be given to those who place their faith in him* of Jesus the Messiah.+
23 Now, prior to the arrival of this faith,+ it was+ under the jurisdiction+ of Torah that we were being held prisoner,+ yielded over to the power of sin+ until+ the appearance+ of the faith that was destined to be revealed.+ 24 As a result, Torah has turned out to be this:+ Our guardian. Like an attendant hired to escort a child to and from school, supervising and guiding his conduct until he comes of age,+ so Torah did with us+ until+ the arrival+ of the Messiah, so that we might be held to be righteous by faith.+ 25 Because+ this faith has come, however, we are subject+ to a guardian no longer.+ 26 All of you, you see, are through faith, in union+ with Messiah Jesus,+ sons of God.+ 27 Indeed, all of you who were baptized+ into union+ with the Messiah became clothed,+ with the Messiah’s own life.+ 28 There is neither Jew nor Gentile,+ there is neither slave nor free, there is no male and female.+ Indeed, all of you constitute, in union with Messiah Jesus,+ a single and united fellowship.+ 29 If ᵖyou belong to the Messiah, moreover, ᵖyou are “seed,” then,+ of Abraham, heirs+ according to promise.+
+1:1IT. The idea of appointment, commissioning, and sending is implied here. Cf CJB, ISV, NCV, NIV, NLT, TEV.+1:1ME(OTB)/IT. See note at Mt 19:26.+1:1Lit by man. ME. Cf NET, NLT.+1:3“All of” is drawn from the plural “you” here.+1:3Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:3χάρις καὶ εἰρήνη ( charis kai eirēnē) is in a split focal position (see BART Display), and thus commas and inversion have been used to give extra focus to this constituent.+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.+1:6οὕτως ταχέως ( houtōs tachēōs) is in P2 (see BART Display and LDGNT), and thus an extra adverb has been used to give extra focus to this constituent.+1:6Or called, or invited.+1:6ἕτερον ( heteron) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+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.”+1:7τινές οἱ ταράσσοντες ὑμᾶς καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ ( tines hoi tarassontes humas kai thelontes metastrepsai to evangelion tou Christou) is in a split focal position (see BART Display). The pre-posed element has thus been rendered with “certain” for a little extra stress.+1:8ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ ( hēmeis ēx angelos ex ouranou) is in an embedded focal position (see BART Display and LDGNT), and therefore an intensive pronoun, commas, and an emphatic adjective have been used to give extra focus to this constituent.+1:8See preceding note.+1:8ἀνάθεμα ( anathema) is in P2 (see BART Display and LDGNT), and therefore a dash has been used to give extra focus to this constituent within the ME (see following note).+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.+1:9τις ( tis) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+1:9ἀνάθεμα ( anathema) is in P2 (see BART Display and LDGNT), and therefore a demonstrative pronoun and colon have been used to give extra focus to this constituent.+1:10Lit now. ME (see ESS [Ga], 24; UBSHS [Ga], 15).+1:10ἀνθρώπους ἢ τὸν θεόν ( anthr ōpous ē ton theon) is in P2 (see BART Display and LDGNT), and thus a cleft-construction has been used to give extra focus to this constituent. γὰρ ( gar) has also been used as a spacer to the same end.+1:10ME(OTB)/IT. See note at Mt 19:26.+1:10ἀνθρώποις ( anthrōpois) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+1:10ἀνθρώποις ( anthrōpois) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+1:10Χριστοῦ δοῦλος ( christou doulos) is in P2 (see BART Display and LDGNT), with Χριστοῦ ( christou) is in an embedded focal position (see BART Display). Italics have been used to give extra focus and emphasis to the embedded element.+1:11Lit not according to man. ME. Cf ISV, NET, TEV.+1:12παρὰ ἀνθρώπου ( para anthrōpou) is in P2 (see BART Display), and therefore a cleft-construction has been used to give extra focus to this element.+1:12Lit from man. ME. Cf HCSB, NET, NLT, NRSV.+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.+1:13καθ’ ὑπερβολὴν ( kath’ huperbolēn) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element. Cf NIV.+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.+1:14περισσοτέρως ζηλωτὴς τῶν πατρικῶν μου παραδόσεων ( perissoterōs zēlōtēs tōn patrikōn mou paradoseōn) is in a split focal position (see BART Display and LDGNT). The clause has been structured to give extra focus to the pre-posed element. An extra adverb has also been used to the same end. Cf ESV, RSV.+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.+1:16ME(OTB)/IT. See note at Mt 19:26.+1:17πρὸ ( pro) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+1:17Lit to the apostles before me. ME (see UBSHS [Ga], 23).+1:18Following the interpretation of Phillips and the UBSHS in translation here (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.+1:18IT. Cf NIV, NCV, NLT, TEV.+1:18IT. Following the lead of the UBSHS in translation here (see UBSHS [Ga], 24).+1:19ἕτερον τῶν ἀποστόλων ( heteron tōn apostolōn) is in P2 (see BART Display), and therefore δὲ ( de) has been used as spacer to give extra focus to this element.+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. μόνον ἀκούοντες ( monon akouontes) is in P2 (see BART Display and LDGNT), and therefore the ME has been structured so as to give extra focus to this element.+1:24Lit were glorifying God in me. ME. Cf ISV, REB.+2:2Here is what BDAG says about κατὰ ( kata) in this situation: “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged” ( BDAG, 512, sv 5.a.δ.). Cf CJB, ESV, ISV, LEB, NASB, NCV, NET, NIV, NLT, NRSV, TEV.+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). εἰς κενὸν ( eis kenon) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+2:3οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν ( oude Titos ho sun emoi, Hellēn ōn) is in P2 (see BART Display and LDGNT), and therefore adverbs, commas, and “at that” have been used to give extra focus to this constituent.+2:3The adverbial participle (“being”) is concessive, and technically goes with “Greek.” However, the over-encoded element (“the one with me,” ie, my close associate) also has an implied counter-expectation, namely, “one would expect that a Greek would be forced to be circumcised if he was to accompany Jews such as Paul or Barnabas and to associate with Jews, especially his contacts in Jerusalem” ( UBSHS [Ga], 30). Hence, the marker of concession has been placed before both elements, to show that they are both contrary to expectation.+2:3Lit who was with me. ME. Cf CJB, NLT, TEV.+2:3Lit Greek. ME (see L-N, 11.40). Cf NLT. Ἕλλην ( hellēn) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+2:3ἀναγκάζω ( anankaz ō) means to “force” or “compel,” and in this context means to force in the sense of to “require” or “demand.” Cf NLT; UBSHS (Ga), 31.+2:4IT. An ellipsis is used in the Greek text. The implied idea is made clear from the context. Cf HCSB, NET, NIV.+2:4παρεισάκτους ( pareisaktous) is in an embedded focal position (see BART Display), and thus a rhetorical question has been used to give extra focus to this constituent.+2:4Or who were smuggled in. Cf NCV, Phps.+2:4αταδουλώσουσιν ( katadoulōsousin) is in a DFE position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:4Cf Jn 8:31-41; Ac 15:1-35; Ga 5:1.+2:5οὐδὲ πρὸς ὥραν ( oude pros hōran) is in P2 (see BART Display and LDGNT), and thus οὐδὲ has been rendered ascensively to give extra focus to this constituent. Cf NET, NRSV.+2:5Lit for an hour. ME. Cf ISV, NET, NIV, NLT.+2:6οὐδέν ( ouden) is in P2 (see BART Display and LDGNT), and has thus been rendered with an indefinite article for extra focus.+2:6πρόσωπον ἀνθρώπου ( prosōpon anthrōpou) is in a split focal position (see BART Display), and therefore a cleft-construction has been used to give extra focus to this element within the ME (see following note).+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.+2:6οὐδὲν ( ouden) is in P2 (see BART Display and LDGNT), and thus an adverb has been used to give extra focus to this constituent within the ME (see following note). The negative particle has also been placed directly before the adverb, and the element rendered with an indefinite article, to the same end.+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.+2:8IT. Cf NCV, NIV, NLT, TEV.+2:8Cf Ac 15:12.+2:9στῦλοι ( stuloi) is in an embedded focal position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:9Cf Rm 1:5, 12:3; 1 Co 1:10, 4:10.+2:9δεξιὰς κοινωνίας ( dexias koinōnias) is in a split focal position (see BART Display and LDGNT), and thus an emphatic adverb has been used to give extra focus to this constituent.+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.+2:10This is referring to the poor among the believers in Jerusalem/Judea (see ESS [Ga], 60; UBSHS [Ga], 38). Cf TEV.+2:10αὐτὸ τοῦτο ( auto touto) is in P2 (see BART Display and LDGNT), and thus an emphatic adjective has been used to give extra focus to this constituent.+2:10Cf Ac 11:27-30; Rm 15:26-28; 1 Co 16:1-4; 2 Co 8:1-15, 9:1-15.+2:11κατὰ πρόσωπον ( kata prosōpon) is in P2 (see BART Display and LDGNT), and thus an adverb has been used to give extra focus to this constituent within the ME (see following note).+2:11Lit according to face. ME(I/F) (see UBSHS [Ga], 39).+2:11κατεγνωσμένος ( kategnōsmenos) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element within the ME (see following note). Cf CJB, NIV.+2:11Lit because he was condemned. ME. Cf CJB, ISV, NIV, NLT, TEV.+2:12συνήσθιεν ( sunēsthien) is in a DFE position (see BART Display), and has thus been italicized for extra focus and emphasis.+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.+2:13ὥστε ( hōste) here is signaling result.+2:13καὶ Βαρναβᾶς ( kai Barnabas) is in P2 (see BART Display and LDGNT), and thus καὶ ( kai) has been rendered ascensively to give extra focus to this constituent.+2:14Lit if. But in this situation, the statement is clearly not hypothetical (cf ESS [Ga], 67; UBSHS [Ga], 43).+2:14The participle has been interpreted as an adverbial participle of concession. This is reflected in the translation. Cf ESV, ISV, LEB, NET, NRSV, RSV.+2:14Ἰουδαῖος ( youdaios) is in an embedded focal position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:14The context indicates the present tense here is signaling action that began at some point in the past, continued for a time, and only recently stopped (for broad-band presents functioning in this capacity, see Wallace, Grammar, 519-20). Cf TEV; UBSHS [Ga], 43.+2:14ἐθνικῶς καὶ οὐχὶ Ἰουδαϊκῶς ( ethnikōs kai ouchi youdaikōs) is in an embedded focal position (see BART Display and LDGNT), and therefore the negative particle (with “according to Jewish custom” moved forward) and commas have been used to give extra focus to this element.+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.+2:14For the rhetorical force of πῶς ( pōs) in this type of context, see BDAG, 901, sv 1.a.β-δ.+2:15\f + ἐξ ἐθνῶν ( ex ethnōn) is in an embedded focal position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis. Cf Dt 4:5-8; Ps 19:8-12, 119:130; Rm 2:17-20, 3:1-2.+2:16The participle has been interpreted as an adverbial participle of cause. This is reflected in the translation.+2:16Cf CJB. Cf also Ac 10:23, 10:44-46, 11:15-18, 15:7-14.+2:16ἐξ ἔργων νόμου ( ex ergōn nomou) and διὰ πίστεως Ἰησοῦ Χριστοῦ ( dia pisteōs Yēsou Christou) are in E-O, as part of a point-counterpoint series (see LDGNT), and therefore the negative particle has been placed directly before the counterpoint to give extra focus to these constituents.+2:16Or by the faithfulness of Jesus the Messiah, or by the faith in of Jesus the Messiah.+2:16καὶ ἡμεῖς ( kai hēmeis) is in P2 (see BART Display and LDGNT), and therefore an intensive pronoun has been used to give extra focus to this constituent. καὶ has also been rendered ascensively to the same end.+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.+2:17διάκονος ( diakonos) is in a DFE position (see BART Display), and therefore this element within the ME (see following note) has been italicized for extra focus and emphasis.+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.+2:18οἰκοδομῶ ( oikodomō) is in a DFE position (see BART Display and LDGNT), and has thus been placed in clause-final for extra focus and stress.+2:18παραβάτην ( parabatēn) here involves a willful disregard for God’s instruction in the Torah (see translation and notes at Rm 2:25; UBSHS [Jm], 74). παραβάτην is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this constituent extra focus and emphasis.+2:19ἀπέθανον ( apethanon) and νόμῳ ( nom ō) are receiving extra prominence (see BART Display; cf LDGNT), and therefore γὰρ ( gar) has been used as a spacer to give extra focus to these elements.+2:19θεῷ ( theō) and ζήσω ( zēsō) are receiving focal prominence (see BART Display; cf LDGNT), and thus a spacer (derived from the context; cf NCV) has been used to give extra focus to these constituents. An intensive pronoun has also been used to give extra focus to θεῷ.+2:19Rm 7 indicates that this is the shade of meaning being activated by the dative here.+2:19Cf Is 54:1-5; Rm 7-8.+2:20Χριστῷ ( christō) is in P2 (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and has thus been italicized for extra focus and emphasis.+2:20οὐκέτι ἐγώ ( ouketi egō) is receiving focal prominence (see BART Display), and thus an intensive pronoun and cleft-construction have been used to give extra focus to this constituent.+2:20Cf Rm 6:1-14, 8:1-4.+2:20Lit in the flesh. Translated according to “Flesh” C, F, G (see FBT Chart).+2:20ἐν πίστει ( en pistei) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+2:20Or by the faithfulness of the Son of God, or by faith in the Son of God.+2:20For this rendering of the aorist participle, see note at 2 Th 2:16.+2:20Cf TEV.+2:21διὰ νόμου ( dia nomou) is in an embedded focal position (see BART Display and LDGNT), and thus a cleft-construction has been used to give extra focus to this constituent.+2:21δωρεὰν ( dōrean) is in P2 (see BART Display and LDGNT), and thus an adverb has been used to give extra focus to this constituent.+2:21Cf Ac 13:39; Heb 8-9.+3:1τίς ( tis) is in P2 (see BART Display and LDGNT), and thus an adverb and a cleft have been used to give extra focus to this constituent.+3:1Lit according to whose eyes. ME(I/F) (see L-N, 83.34).+3:1Or publicly announced.+3:2ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως ( ex ergōn nomou ē ex akoēs pisteōs) is in a split focal position (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to element.+3:2Or or by hearing with faith? Lit or by hearing of faith? ME. Cf ISV, NET, NIV, NRSV.+3:3οὕτως ἀνόητοί ( houtōs anoētoi) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+3:3The participle has been interpreted as an adverbial participle of concession. This is reflected in the translation. Cf NET.+3:3σαρκὶ ( sarki) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+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.+3:4τοσαῦτα ( tosauta) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+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.+3:5Or or by hearing with faith? Lit or by hearing of faith? ME. Cf ISV, NET, NIV, NRSV.+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.”+3:6Gn 15:6. Lit it was taken into account to him/was considered for him as righteousness. ME(OTB/H) (see FSB, Gn 15:6; LBD, sv covenant; NET Bible Notes, Gn 15:6, Ps 106:31; Ne 9:7-8; TEV at Gn 15:6; UBSHS [Gn], 336; Ibid [Ga], 58; Ibid [Jm], 97; Ibid [Rm], 75). Cf TEV here and at Gn 15:6; NET at Gn 15:6.+3:7οὗτοι ( houtoi) is thematically prominent (see BART Display), and therefore a cleft-construction has been used to give extra prominence to its left-dislocated referent. Cf CJB, ESV, NASB, RSV.*3:7sons*.\f + υἱοί εἰσιν Ἀβραάμ (\it huioi Abraam) is in a split focal position (see BART Display and LDGNT). Italics have been used to give the preposed element extra focus and emphasis.+3:8The participle has been interpreted as an adverbial participle of cause. This is reflected in the translation. Cf ISV.+3:8ἐκ πίστεως ( ek pisteōs) is in P2 (see BART Display), and thus a cleft-construction has been used to give extra focus to this constituent.+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+3:9οἱ ἐκ πίστεως ( hoi ek pisteōs) is in P2 (see BART Display), and thus a cleft-construction has been used to give extra focus to this constituent.+3:9See note at Rom 3:26.+3:9πιστῷ ( pistō) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+3:10ἐξ ἔργων νόμου ( ex ergōn nomou) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give extra focus and emphasis to this constituent.+3:10ὑπὸ κατάραν ( hupo kataran) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this constituent extra focus and emphasis. Cf 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.+3:11ὅτι ( hoti) here is signaling that what follows is providing the grounds for this statement. This is signaled in translation here with a colon.+3:11ἐκ πίστεως ( ek pisteōs) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+3:11Hab 2:4. Cf Dt 4:1, 4:40, 5:33, 8:1, 16:20, 29:20-21, 30:16-19; Eze 18, 33, 20:11-21; Ps 21:4, 91:16; Mt 10:34, 16:24-25; Mk 8:35; Lk 9:24, 10:25-28 17:33; Php 3.+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.+3:13The participle is interpreted as an adverbial participle of means. This is reflected in the translation. Cf CJB, ESV, HCSB, ISV, LEB, NET, NIV, NRSV.+3:13Dt 21:23. Cf Ac 5:30, 10:39, 13:29.+3:14ἡ εὐλογία τοῦ Ἀβραὰμ ( hē eulogia tou abraam) is in P2 (see BART Display and LDGNT), and therefore ἐν Χριστῷ Ἰησοῦ ( en Christō Yēsou) has been used as a spacer to give extra focus to this element. An emphatic adjective has also been used to the same end.+3:14Translating the genitive as an attributed genitive. Cf ESV, ISV, HCSB, NLT.+3:14Cf Is 44:1-5.+3:15κατὰ ἄνθρωπον ( kata anthrōpon) is in P2 (see BART Display and LDGNT), and therefore Ἀδελφοί ( Adelphoi) has been used as a spacer to give extra focus to this element within the ME (see following note).+3:15Lit I am speaking according to man. ME(I/F) (see UBSHS [Ga], 68). Cf CJB, HCSB, ISV, NIV, REB.+3:15ME(H/OTB)/IT ( LBD, sv covenant).+3:15ἀνθρώπου κεκυρωμένην ( anthrōpou kekurōmenēn) is in an embedded focal position (see BART Display and LDGNT), with ἀνθρώπου ( anthrōpou) itself in an embedded focal position. Commas have therefore been used to give extra focus to this element. ὅμως ( homōs) has also been translated as an ascensive adverb and placed directly before the embedded element within the embedded element, to the same end.+3:15IT. See note at Mt 19:26.+3:15IT/ME(H). In the ancient world, a covenant was a very serious matter (cf, eg, Heb 10:28).+3:16τῷ δὲ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ (t ō de Abraam kai tō spermati autou) are in a split focal position (see BART Display and LDGNT), and thus a rhetorical question and commas have been used to give extra focus to this constituent.+3:16Cf Gn 12:7; 13:15; 17:8; 24:7.+3:16Lit it. Cf NIV.+3:16καὶ τῷ σπέρματι αὐτοῦ ( kai tō spermati autou) is in a DFE position (see BART Display), and thus a demonstrative pronoun and dashes have been used to give extra focus to this constituent.+3:16Gn 12:7; 13:15; 17:8; 24:7+3:17IT. ἀκυρόω ( akuroō) below is the opposite of κυρόω ( kuroō) (see BDAG, 579, sv κυρόω 1).+3:17IT/ME(H/OTB) (see BEB, 1:531; L-N, 34.44).+3:17Cf Gn 22:16-17; Heb 6:13-18.+3:17μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς ( meta tetrakosia kai triakonta etē gengonōs) is in an embedded focal position (see BART Display; cf LDGNT), and thus an averb has been used to give extra focus to this element.+3:17ἀκυροῖ ( akuroi) is in a DFE position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+3:18ἐκ νόμου ( ek nomou) is in an embedded focal position (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+3:18cf NABRE.+3:18δι’ ἐπαγγελίας ( di’ epangelias) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this constituent extra focus and emphasis.+3:19τῶν παραβάσεων χάριν ( tōn parabaseōn charin) is in P2 (see BART Display and LDGNT), and thus a demonstrative pronoun and colon have been used to give extra focus to this constituent.+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.+3:19ἄχρις ( achris) here goes with προσετέθη ( prosetethē) (see LSGNT Notes, Ga 3:19). Because of the device used to give extra focus to the focally-prominent element in this verse (see note at “this” earlier in the verse), this information has been reactivated here in translation to make sure these are processed together.+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.+3:19Looking to BDAG for the meaning of διατάσσω ( diatassō) here (see BDAG, 237, sv 2).+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.+3:20ἑνὸς ( henos) is in P2 (see BART Display), and thus a rhetorical question has been used to give extra focus to this constituent within the ME (see following note).+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.+3:20ἐστιν ( estin) is in a DFE position (see BART Display and LDGNT), and thus inversion and an auxiliary verb have been used to give extra focus and stress to this element within the ME (see following note).+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.+3:21ὄντως ἐκ νόμου ( ontōs ek nomou) is in P2 (see BART Display and LDGNT), and therefore commas have been used to give extra focus to ὄντως, which has itself been used as a spacer to give extra focus to ἐκ νόμου.+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).+3:22In this context, τὰ πάντα ( ta panta) is referring to the whole human race (see BDAG, 87, sv πᾶς 4.d.β.).+3:22See note at Rom 1:21.+3:22ὑπό ( hupo) here is signaling “that which is in a controling position...in reference to power, rule, sovereignty, command, etc.” (see BDAG, 1036, sv ὑπό 2). Cf ISV, TEV.+3:22Cf Rm 1-2, 11:32-35.*3:22IT. The direct object is implied here from the context.\f by the faith\f + ἐκ πίστεως Ἰησοῦ Χριστοῦ ( ek pisteōs Yēsou Christou) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for primary focus and stress.+3:22Or the faithfulness of 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 functioning anaphorically (cf HCSB, ISV, NCV, NIV), pointing readers back to v 22.+3:23ὑπὸ νόμον ( hupo nomon) is in P2 (see BART Display and LDGNT), and thus a cleft-construction has been used to give extra focus to this constituent.+3:23ὑπό ( hupo) here is signaling “that which is in a controling position...in reference to power, rule, sovereignty, command, etc.” (see BDAG, 1036, sv ὑπό 2). Cf NAC (Rm), 110; Miriam-Webster’s, sv “jurisdiction.”+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.+3:23IT. Appearing/revealing/coming is implied here from v 23, and from ἀποκαλυφθῆναι ( apokaluphthēnai) (“to be revealed”). Cf 1 Ti 3:16.+3:23Cf 1 Co 2:7; 1 Pt 1:20. μέλλουσαν ἀποκαλυφθῆναι ( mellousan apokaluphthēnai) is in a split focal position (see BART Display). The DFE has been italicized for extra focus and emphasis.+3:24παιδαγωγὸς ( paidag ōgos) is in P2 (see BART Display and LDGNT), and therefore a demonstrative pronoun and colon have been used to give extra focus to this constituent.+3:24ME(H)/IT (see ANLEX, 291, sv παιδαγωγός; BDAG, 748, sv παιδαγωγός; BSL, Ga 3:24; M-M, 473, sv παιδαγωγός UBSHS [Ga], 81). Since Ga 4:1-7 reactivates the information activated here, the IT needs to be made explicit here.+3:24Because of the device used to give extra focus to the focal element (see note at “this:” earlier in this verse), and because the IT was made explicit in translation (see preceding note), a new sentence has been used here in translation.+3:24Or for. See note at “until” in v 23.+3:24IT. “Arrival/coming” is implied here. Cf CJB, ISV, NLT, TEV.+3:24ἐκ πίστεως ( ek pisteōs) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+3:25The participle has been interpreted as an adverbial participle of cause. This is reflected in the translation. Cf HCSB.+3:25Cf TEV at Ga 4:21, 5:18.+3:25οὐκέτι ( ouketi) is in P2 (see BART Display and LDGNT), and has thus been placed in clause-final for primary focus and stress.+3:26The following reference to baptism (note the presence of γάρ [ gar] in the next verse, signaling strength and support for what precedes it) favor reading “in the Messiah” in terms of union with the Messiah (cf Rm 6:1-11). Cf CJB, ESV, NET, NRSV, RSV, TEV; UBSHS (Ga), 83.+3:26υἱοὶ θεοῦ ( huioi theou) is in P2 (see BART Display and LDGNT), and therefore ἐν Χριστῷ Ἰησοῦ ( Christō Yēsou) been used as a spacer to give extra focus to this constituent, which has also been placed in clause-final for primary focus and stress.+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.+3:27ἐβαπτίσθητε ( ebaptisthēte) is in an embedded DFE position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+3:27Cf NLT, TEV here; ISV and TEV at Rm 6:3.+3:27ἐνεδύσασθε ( enedusasthe) is in a DFE position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+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!+3:28εἷς ( heis) is in P2 (see BART Display and LDGNT), and therefore ἐν Χριστῷ Ἰησοῦ ( en christō yēsou) has been used as a spacer to give extra focus to this constituent within the ME (see following note).+3:28Lit For you are all one. ME (see UBSHS [Ga], 85).+3:29τοῦ Ἀβραὰμ σπέρμα ( tou Abraam sperma) is in P2 (see BART Display and LDGNT), with τοῦ Ἀβραὰμ ( tou Abraam) in an embedded focal position (see BART Display), and thus ἄρα ( ara) has been used as a spacer to give extra focus to this constituent.+3:29κληρονόμοι ( klēronomoi) is in a DFE position (see BART Display), and has thus been italicized for extra focus and emphasis.+3:29Cf Rm 8:17; Eph 3:6; Tit 3:7.
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