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| 1 | Reference | ID | Tags | SupportReference | Quote | Occurrence | Note |
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| 2 | front:intro | i6u9 | 0 | # Introduction to Galatians\n\n## Part 1: General Introduction\n\n### Outline of the Book of Galatians\n\n1. Paul declares his authority as an apostle of Jesus Christ; he says that he is surprised by the false teachings that the Christians in Galatia have accepted from other people (1:1-10).\n1. Paul says that people are saved by trusting in Christ alone, not by keeping the law (1:11-2:21).\n1. God puts people right with himself only when they trust in Christ; the example of Abraham; the curse which the law brings (and not a means of salvation); slavery and freedom compared and illustrated by Hagar and Sarah (3:1-4:31).\n1. When people are joined to Christ, they become free from having to keep the law of Moses. They are also free to live as the Holy Spirit guides them. They are free to refuse the demands of sin. They are free to bear each other’s burdens (5:1-6:10).\n1. Paul warns the Christians not to trust in being circumcised and in keeping the law of Moses. Instead, they must trust in Christ (6:11-18).\n\n### Who wrote the Book of Galatians?\n\nPaul wrote the book of Galatians. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. He persecuted Christians. After he began to trust in Jesus Christ, he traveled several times throughout the Roman Empire telling people about Jesus and establishing churches.\n\nIt is uncertain when Paul wrote this letter and where he was when he wrote it. Some Bible scholars think Paul was in the city of Ephesus and wrote this letter after the second time he traveled to tell people about Jesus and establish churches. Other scholars think Paul was in the city of Antioch in Syria and wrote the letter soon after the first time he traveled.\n\n### What is the Book of Galatians about?\n\nPaul wrote this letter to both Jewish and non-Jewish Christians in the region of Galatia. He wanted to write against the false teachers who said that Christians need to follow the law of Moses. Paul defended the gospel by explaining that a person is saved by believing in Jesus Christ. In the book of Galatians Paul explains that people are saved as result of believing in Jesus and not as a result of obeying the law of Moses and he proves this by using various Old Testament passages to illustrate this truth. (See: [[rc://*/tw/dict/bible/kt/goodnews]], [[rc://*/tw/dict/bible/kt/save]], [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/works]])\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Galatians.” Or they may choose a clearer title, such as “Paul’s Letter to the Church in Galatia.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does it mean to “live like Jews” (2:14)?\n\nTo “live like Jews” means to obey the law of Moses, even though one trusts in Christ. The people who taught that it was necessary to follow the law of Moses in addition to believing in Jesus were called “Judaizers.”\n\n## Part 3: Important Translation Issues\n\n### How did Paul use the terms “law” and “grace” in the Book of Galatians?\n\nThese terms are used in a unique way in Galatians. There is an important teaching in Galatians about Christian living. Under the law of Moses, righteous or holy living required a person to obey a set of rules and regulations. As Christians, holy living is now motivated by grace. This means that Christians have freedom in Christ and are not required to obey a specific set of rules. Instead, Christians are to live a holy life because they are thankful that God has been so kind to them. This is called “the law of Christ.” (See: [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n### What did Paul mean by the expressions “in Christ,” and “in Christ Jesus?” \n\nPaul uses the spatial metaphor “in Christ” or the related phrase “in Christ Jesus” very frequently in this letter. This expression occurs with a metaphorical meaning in 1:22; 2:4,17; 3:14, 26, 28; and 5:6. Paul meant to express the idea of a very close union between Christ and the people who believe in him. This metaphor emphasizes that believers are as closely united to Christ as if they were inside him. Paul believes that this is true for all believers, and sometimes he uses “in Christ” simply to identify that what he is speaking about is true for those who believe in Jesus such as in 2:4. Other times, he emphasizes union with Christ as the means or the basis for some statement or exhortation. Sometimes when Paul uses the phrase “in Christ” he intends a different meaning. See, for example, 2:16 where Paul says “we also believed in Christ Jesus, so that we might be justified by faith in Christ” and see 2:17 where Paul spoke of Christ being the object of faith when he said “when we seek for God to justify us in Christ.” See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\nPlease see the introduction to the Book of Romans for more details about this kind of expression.\n\n\n### What are the major issues in the text of the Book of Galatians?\n* “Foolish Galatians, whose evil eye has harmed you? Was not Jesus Christ depicted as crucified before your eyes” (3:1)? The ULT, UST, and the other modern versions have this reading. However, older versions of the Bible add, “[so] that ye should not obey the truth.” Translators are advised not to include this expression. However, if in the translators’ region there are older Bible versions that have the passage, the translators can include it. If it is translated, it should be put inside square brackets ([]) to indicate that it is probably not original to Galatians. (See: [[rc://*/ta/man/translate/translate-textvariants]]) | |||
| 3 | 1:intro | f3n5 | 0 | # Galatians 1 General Notes\n\n## Structure and formatting\n\nPaul started this letter differently than his other letters. He adds that he was “not an apostle from men nor by human agency, but through Jesus Christ and God the Father, who raised him from the dead ones.” Paul probably included these words because false teachers were opposing him and trying to undermine his authority.\n\n## Special concepts in this chapter\n\n### Heresy\n\nGod eternally saves people only through the true, biblical gospel. God condemns any other version of the gospel. Paul asks God to curse those who teach a false gospel. (See: [[rc://*/tw/dict/bible/kt/save]], [[rc://*/tw/dict/bible/kt/eternity]], [[rc://*/tw/dict/bible/kt/goodnews]] and [[rc://*/tw/dict/bible/kt/condemn]] and [[rc://*/tw/dict/bible/kt/curse]])\n\n### Paul’s qualifications\n\nSome people in the early church were teaching that Gentiles needed to obey the law of Moses. To refute this teaching, in verses 13-16 Paul explains how he was formerly a zealous Jew. But Paul still needed God to save him through believing in Jesus. As a Jew, and the apostle to Gentile people, Paul was uniquely qualified to address this issue. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Other possible translation difficulties in this chapter\n\n### “You are turning so quickly to a different gospel”\n\nThe Book of Galatians is one of Paul’s earliest letters in Scripture. It shows that heresies troubled even the early church. (See: [[rc://*/ta/man/translate/figs-explicit]]) | |||
| 4 | 1:1 | o4ns | Παῦλος | 1 | Here, Paul is introducing himself as the author of this letter. Your language may have a particular way of introducing the author of a letter. Use that here. Alternate translation: “This letter is from me, Paul” | ||
| 5 | 1:1 | uhhp | rc://*/ta/man/translate/figs-123person | Παῦλος | 1 | Paul is speaking of himself in the third person. If this is confusing in your language, you can use the first person. Alternate translation: “This letter is from me, Paul” or “I, Paul” (See: rc://*/ta/man/translate/figs-123person) | |
| 6 | 1:1 | m4ss | rc://*/ta/man/translate/figs-doublenegatives | οὐκ ἀπ’ ἀνθρώπων, οὐδὲ δι’ ἀνθρώπου | 1 | # General Information:\n\nIf your readers would misunderstand this double negative, you could translate this phrase using only one negative word. Alternate translation: “not from men or through man” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) | |
| 7 | 1:1 | rcnw | rc://*/ta/man/translate/figs-explicit | οὐκ ἀπ’ ἀνθρώπων | 1 | Here, the word **from** indicates source. The phrase **not from men** means that humans are not the source of Paul’s apostleship and that he was not commissioned or appointed an apostle by humans. If it would help your readers, you could express that explicitly. Alternate translation: “not through the commissioning of humans” or “not through human commission” or “not sent out by people” or “not because I was appointed and sent by a group of people” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 8 | 1:1 | yqma | rc://*/ta/man/translate/figs-gendernotations | ἀνθρώπων & ἀνθρώπου | 1 | Although the terms **men** and **man** are masculine, Paul uses them here in a generic sense to refer to humans in general. Alternate translation: “humans … humans” or “people … a person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 9 | 1:1 | k2dw | δι’ ἀνθρώπου, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ, καὶ Θεοῦ Πατρὸς | 1 | Both times that the word **through** is used in this verse it indicates agency/means and refers to the agency/means by which Paul’s was commissioned as an apostle. Choose the best word in your language to indicate the meaning of the word **through** here. Alternate translation: “through the agency of man, but through the agency of Jesus Christ and God the Father” | ||
| 10 | 1:1 | pvdp | rc://*/ta/man/translate/grammar-connect-logic-contrast | ἀλλὰ | 1 | Here, the word **but** introduces a contrast between different potential agents or means of Paul’s commission. The word **but** is introducing a contrast between Paul’s apostleship being **not through man** but rather being **through Jesus Christ and God the Father**. Use a natural way in your language for introducing a contrast. Alternate translation: “but rather” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 11 | 1:1 | fyu8 | rc://*/ta/man/translate/figs-distinguish | Θεοῦ Πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν | 1 | The phrase **the one having raised him from the dead** gives further information about **God the Father**. It is not making a distinction between **God the Father** and **the one having raised him from the dead** as if they are two separate entities. If this is not understood in your language, you can make the relationship between these phrases more clear. Alternate translation: “God the Father who is the same one who made Jesus Christ live again after he died” or “God the Father who caused Jesus Christ to live again after he had died” (See: [[rc://*/ta/man/translate/figs-distinguish]]) | |
| 12 | 1:1 | wmlj | rc://*/ta/man/translate/figs-extrainfo | Θεοῦ Πατρὸς | 1 | Here, the phrase **the Father** could be (1) a general title for God which identifies him as the first person in the Christian Trinity. If you choose this option then you should not define whose **Father** God is in your translation but rather you should use a more an expression like the ULT does. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) (2) referring to God’s relationship to those who believe in Christ. Alternate translation: “God our Father” | |
| 13 | 1:1 | w3gr | rc://*/ta/man/translate/figs-nominaladj | ἐκ νεκρῶν | 1 | Paul is using the adjective **dead** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “from among the people who have died” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 14 | 1:1 | g5as | rc://*/ta/man/translate/figs-metonymy | ἐκ νεκρῶν | 1 | Here, the phrase **the dead** could be a figurative way of referring to a place, in which case it would be referring to “the place of the dead” or “the realm of the dead.” If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “from the place of the dead” or “from the realm of the dead” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 15 | 1:2 | d737 | rc://*/ta/man/translate/figs-gendernotations | ἀδελφοί | 1 | Here, although the term **brothers** is masculine, Paul is using it in a generic sense to refer to fellow Christians, which includes both men and women. Paul views all those who believe in Jesus, as members of one spiritual family, with God as their heavenly Father. If your readers would misunderstand the use of **brothers** in this context, you can indicate explicitly what it means. Alternate translation: “fellow believers” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 16 | 1:2 | wmd2 | rc://*/ta/man/translate/figs-explicit | Γαλατίας | 1 | Here, the word **Galatia** could refer to: (1) the Roman political province called **Galatia**. Alternate translation: “in the province of Galatia” or (2) the geographical region known as **Galatia**. Alternate translation: “in the region of Galatia” If it would help your readers you could state explicitly what the word **Galatia** refers to here. (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 17 | 1:2 | aa9v | rc://*/ta/man/translate/figs-possession | τῆς Γαλατίας | 1 | Paul uses the possessive form here to describe churches that are in Roman political province called **Galatia** or in the geographical region known as **Galatia**. If this use of the possessive form is not clear in your language, you could clarify the meaning using a form that is natural in your language. Alternate translation: “in the province of Galatia” or “in the region of Galatia” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 18 | 1:3 | nxtz | rc://*/ta/man/translate/translate-blessing | χάρις ὑμῖν καὶ εἰρήνη | 1 | This is a common blessing that Paul often uses in the beginning of his letters. Use a form that people would recognize as a blessing in your language. Alternate translation: “May God our Father and the Lord Jesus Christ give you grace and peace.” (See: [[rc://*/ta/man/translate/translate-blessing]]) | |
| 19 | 1:3 | psjz | rc://*/ta/man/translate/figs-abstractnouns | χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ | 1 | If your language does not use an abstract noun for the idea of **Grace** and **peace**, you could express the idea behind the abstract nouns **grace** and **peace** with adjectives such as “gracious” and “peaceful.” Alternate translation: “May God our Father and our Lord Jesus Christ be gracious to you and make you peaceful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 20 | 1:3 | nykr | rc://*/ta/man/translate/figs-you | ὑμῖν | 1 | Here, the word **you** is plural and refers to the Galatians. Unless noted otherwise, all instances of “you” and “your” in this letter refer to the Galatians and are plural. (See: [[rc://*/ta/man/translate/figs-you]]) | |
| 21 | 1:3 | c1xf | Θεοῦ Πατρὸς | 1 | See how you chose to translate the phrase **God the Father** in [1:1](../01/01.md). | ||
| 22 | 1:3 | eivd | rc://*/ta/man/translate/figs-exclusive | ἡμῶν | 1 | Here, the word **our** refers to Paul, the believers in Galatia, and all believers in Jesus and so is inclusive. Your language may require you to mark this form. In this book, unless otherwise stated, the word “our” refers to Paul, the believers in Galatia, and all believers and is inclusive. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 23 | 1:4 | onj6 | rc://*/ta/man/translate/figs-distinguish | τοῦ δόντος ἑαυτὸν περὶ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ | 1 | The phrase **the one having given himself for our sins so that he might deliver us from the present evil age** gives us further information about “our Lord Jesus Christ.” It is not making a distinction between them as if they were two different entities. If this might confuse your readers, you can make the relationship between these phrases clearer. Alternate translation: “who is the one having given himself for our sins so that he might deliver us from the present evil age” (See: [[rc://*/ta/man/translate/figs-distinguish]]) | |
| 24 | 1:4 | yk9g | rc://*/ta/man/translate/figs-metonymy | περὶ τῶν ἁμαρτιῶν ἡμῶν | 1 | Here, **sins** figuratively refers to the punishment for sin and the phrase **for our sins** refers to Christ giving his life “as a substitution for the punishment that our sins deserved.” If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “as a substitution for the punishment that our sins deserved” or “to take the punishment we deserved because of our sins” or “to take the punishment for our sins” or “as a substitution for the punishment that our sins deserved” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 25 | 1:4 | f2pm | ἡμῶν & ἡμῶν | 1 | See the note on **our** in [1:3](../01/03.md). | ||
| 26 | 1:4 | haib | rc://*/ta/man/translate/figs-abstractnouns | τῶν ἁμαρτιῶν ἡμῶν | 1 | If your language does not use an abstract noun for the idea of **sins**, you could express the same idea with an adjective such as “sinful,” as modeled by the UST, or you could express the meaning in some other way that is natural in your language. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 27 | 1:4 | d8m2 | rc://*/ta/man/translate/grammar-connect-logic-goal | ὅπως | 1 | The phrase **so that** introduces a purpose clause. Paul is stating the purpose for which Christ gave himself for our sins. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) | |
| 28 | 1:4 | f6d5 | rc://*/ta/man/translate/figs-metonymy | ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ | 1 | Here, the phrase **the present evil age**, refers not only to a time period but also refers to the sinful attitudes and actions that characterize **the present evil age**. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “from this present time that is dominated by sinfulness” or “from this present evil age with it’s evil attitudes and desires” or “from the evil powers at work in the world today” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 29 | 1:4 | mg01 | rc://*/ta/man/translate/figs-distinguish | τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν | 1 | The phrase **and Father** gives further information about **our God**. It is not making a distinction between **God** and **Father** as if they are two separate entities. If this is not understood in your language, you can make the relationship between these words more clear. Alternate translation: “of our God who is our Father” (See: [[rc://*/ta/man/translate/figs-distinguish]]) | |
| 30 | 1:5 | y7mj | rc://*/ta/man/translate/figs-abstractnouns | ἡ δόξα | 1 | The phrase **be the glory** is an expression of praise. If your language does not use an abstract noun for the idea of **glory**, you could express the same idea with a verbal form such as “praise”, as modeled by the UST, or you could express the meaning in some other way that is natural in your language. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 31 | 1:5 | miju | rc://*/ta/man/translate/translate-transliterate | ἀμήν | 1 | **Amen** is a Hebrew word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “so be it” or “yes indeed.” In your translation, you can spell it the way it sounds in your language. If your readers would not know what **Amen** means, you could also explain its meaning. Alternate translation: “Amen, which means, ‘So be it!’” (See: [[rc://*/ta/man/translate/translate-transliterate]]) | |
| 32 | 1:6 | f74p | θαυμάζω | 1 | Alternate translation: “I am surprised” or “I am shocked” | ||
| 33 | 1:6 | v438 | rc://*/ta/man/translate/figs-explicit | οὕτως ταχέως, μετατίθεσθε | 1 | Here, the phrase **turning away** means “to desert” and refers to turning ones heart or mind away from believing and following something. If it would help your readers, you could express that explicitly. Alternate translation: “you are so quickly deserting” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 34 | 1:6 | ficf | rc://*/ta/man/translate/figs-explicit | μετατίθεσθε | 1 | The phrase **you are turning away** is in the present tense and is portraying the action of **turning away** as in process, but not yet completed. Make sure that you express this phrase in your language in a way that shows that the Galatians **turning away** is currently happening but not complete. (Paul is writing this letter in order to encourage the Galatians to not turn away to **a different gospel**). | |
| 35 | 1:6 | cw1j | rc://*/ta/man/translate/figs-explicit | οὕτως ταχέως | 1 | Here, the phrase **so quickly** means that the Galatians were turning away from faith in the true gospel shortly after they accepted it. If it would help your readers, you could express that explicitly. Alternate translation: “from the true gospel so soon after accepting it” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 36 | 1:6 | ht94 | rc://*/ta/man/translate/figs-explicit | ἀπὸ τοῦ καλέσαντος ὑμᾶς | 1 | Here, the phrase **the one** refers to “God.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “and from God, who is the one who has called you” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 37 | 1:6 | qy93 | rc://*/ta/man/translate/figs-explicit | καλέσαντος | 1 | Here, the phrase **called** refers to being “chosen” by God. If it would help your readers, you could express that explicitly. Alternate translation: “having chosen” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 38 | 1:6 | ghhs | ἐν | 1 | Here, the word **in** could (1) refer to the Galatians being called “into” the sphere or realm of grace. Alternate translation: “into” or “to live in” (2) refer to the means by which the Galatians were saved. Alternate translation: “by” or “through” | ||
| 39 | 1:6 | cizk | rc://*/ta/man/translate/figs-abstractnouns | χάριτι | 1 | If your language does not use an abstract noun for the idea of **grace**, you could express the same idea with an adverb such as “graciously”, as modeled by the UST, or you could express the meaning in some other way that is natural in your language. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 40 | 1:7 | l5ep | rc://*/ta/man/translate/figs-ellipsis | ἄλλο | 1 | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “another gospel” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 41 | 1:7 | rg69 | rc://*/ta/man/translate/grammar-connect-exceptions | εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς, καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ | 1 | If, in your language, the use of the word **except** makes it appear as if Paul is making a statement and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “instead certain people are causing you trouble and want to pervert the gospel of Christ” (See: [[rc://*/ta/man/translate/grammar-connect-exceptions]]) | |
| 42 | 1:7 | wnfe | τινές | 1 | Alternate translation: “certain people” | ||
| 43 | 1:7 | kswu | rc://*/ta/man/translate/figs-abstractnouns | ταράσσοντες ὑμᾶς | 1 | If your language does not use an abstract noun for the idea of **trouble**, you could express the same idea with a verbal form such as “troubling,” or you could express the meaning in some other way that is natural in your language. Alternate translation: “troubling you” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 44 | 1:7 | tec2 | μεταστρέψαι | 1 | Alternate translation: “to twist the truth of” or “to change” | ||
| 45 | 1:7 | k9d1 | rc://*/ta/man/translate/figs-possession | τὸ εὐαγγέλιον τοῦ Χριστοῦ | 1 | By using the possessive form here, Paul is either using it to: (1) describe the gospel that is about Christ, in which case the possessive form is being used to describe the content of the gospel. Alternate translation: “the gospel about Christ” (2) designate Christ as the one who proclaimed the gospel message he is referring to in which case Paul is referring to the gospel message that Christ preached. Alternate translation: “the gospel that Christ proclaimed” or “the gospel that Christ preached” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 46 | 1:8 | rltx | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν παρ’ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω | 1 | The word **if** introduces a hypothetical situation. Paul is using a hypothetical situation to warn the Galatians against any teaching that is contrary to the original gospel message that they were taught. Use a natural form in your language for introducing a hypothetical situation. Alternate translation: “if it were to happen that we or an angel from heaven might proclaim to you a gospel other than the one we proclaimed to you, let whoever would do that be cursed” or “suppose it were to happen that we or an angel from heaven might proclaim to you a gospel other than the one we proclaimed to you, let whoever would do that be cursed” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 47 | 1:8 | wnx5 | rc://*/ta/man/translate/figs-exclusive | ἡμεῖς | 1 | When Paul says **we**, he is not including the Galatians, so **we** would be exclusive. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 48 | 1:8 | ebyi | ἡμεῖς | 1 | Alternate translation: “I or my co-laborers in the gospel” | ||
| 49 | 1:8 | f1ef | εὐαγγελίζηται ὑμῖν | 1 | Alternate translation: “proclaim to you a gospel message” or “a message of good news” | ||
| 50 | 1:8 | s5uq | rc://*/ta/man/translate/figs-explicit | παρ’ ὃ εὐηγγελισάμεθα | 1 | Here, the phrase **the one** refers to the gospel message that Paul and his co-laborers had proclaimed to the Galatians. If your readers might misunderstand this you can state this explicitly. Alternate translation: “different from the gospel we proclaimed” or “different from the message we proclaimed” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 51 | 1:8 | xb2c | ἀνάθεμα ἔστω | 1 | If your language has a common way of asking God to curse someone, or of calling down a curse on someone, and it would be appropriate to use in this context, consider using it here. | ||
| 52 | 1:8 | kv9h | rc://*/ta/man/translate/figs-abstractnouns | ἀνάθεμα ἔστω | 1 | If your language does not use an abstract noun for the idea of someone being **cursed**, you could express the same idea with a verbal form such as “curse.” Alternate translation: “let God curse him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 53 | 1:8 | pifk | rc://*/ta/man/translate/figs-activepassive | ἀνάθεμα ἔστω | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” is the one who will do it. Alternate translation: “let God curse him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 54 | 1:8 | g7zz | rc://*/ta/man/translate/figs-gendernotations | ἀνάθεμα ἔστω | 1 | Although the term **him** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “let God curse that person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 55 | 1:9 | anxe | rc://*/ta/man/translate/figs-exclusive | προειρήκαμεν | 1 | When Paul says **we**, he is not including the Galatians, so **we** would be exclusive. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 56 | 1:9 | h1ht | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | εἴ τις ὑμᾶς εὐαγγελίζεται | 1 | The word **If** introduces a hypothetical situation. Paul is using a hypothetical situation to warn the Galatians against any teaching that is contrary to the original gospel message that they were taught. Use a natural form in your language for introducing a hypothetical situation. Alternate translation: “If it were to happen that someone proclaims to you a gospel” or “Suppose it were to happen that someone proclaims to you a gospel” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 57 | 1:9 | i2wk | rc://*/ta/man/translate/figs-explicit | παρ’ ὃ | 1 | See how you translated the phrase **other than the one** in [1:8](../01/08.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 58 | 1:9 | mrv9 | rc://*/ta/man/translate/figs-activepassive | ἀνάθεμα ἔστω | 1 | See how you translated the phrase **let him be cursed** in [1:8](../01/08.md). (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 59 | 1:9 | eta3 | rc://*/ta/man/translate/figs-gendernotations | ἀνάθεμα ἔστω | 1 | Although the term **him** is masculine, Paul is using the word here in a generic sense that includes both men and women. See how you translated the phrase **let him be cursed** in [1:8](../01/08.md). Alternate translation: “let God curse that person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 60 | 1:10 | ifod | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** is being used to introduce Paul’s argument against an implied assertion that he altered the content of his gospel message in order to make it more acceptable to people. If it would help your readers, you could express the implied assertion explicitly as modeled by the UST. (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 61 | 1:10 | b2vc | rc://*/ta/man/translate/figs-rquestion | ἄρτι γὰρ ἀνθρώπους πείθω ἢ τὸν Θεόν? ἢ ζητῶ ἀνθρώποις ἀρέσκειν | 1 | By using these two rhetorical questions Paul is not asking the Galatians for information, but is using the question form for emphasis and to engage his readers thinking. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “For I do not seek to persuade men, but instead I only seek the approval of God! I am not seeking to please men!” or “For I do not seek the approval of men, but instead I only seek the approval of God! I am not seeking to please men!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 62 | 1:10 | xhrn | rc://*/ta/man/translate/figs-gendernotations | ἄρτι & ἀνθρώπους πείθω ἢ τὸν Θεόν? ἢ ζητῶ ἀνθρώποις ἀρέσκειν? εἰ ἔτι ἀνθρώποις ἤρεσκον | 1 | Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women, and refers to “people” in general. Alternate translation: “do I now persuade people, or God? Or do I seek to please people? If I were still pleasing people” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 63 | 1:10 | fl3c | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην | 1 | The word **if** introduces a hypothetical condition. Paul is using a hypothetical situation to teach the Galatians. Use the natural form in your language for introducing a hypothetical situation or if it would help your readers you can state Paul’s meaning in plain language. Alternate translation: “I am not still trying to please men because I am a servant of Christ” or “If I were still pleasing people, then I would not be serving Christ” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 64 | 1:11 | xve4 | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** is used to introduce a supporting statement that further supports and gives reason for Paul’s prior statement. Use a form that would be natural in your language for introducing a statement that supports a prior statement. (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 65 | 1:11 | cnic | rc://*/ta/man/translate/figs-gendernotations | ἀδελφοί | 1 | Although the term **brothers** is masculine, Paul is using the word here in a generic sense that includes both men and women and refers to those who believe in Jesus. Alternate translation: “fellow believers” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 66 | 1:11 | o5cu | rc://*/ta/man/translate/figs-activepassive | τὸ εὐαγγελισθὲν ὑπ’ ἐμοῦ | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that I proclaimed” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 67 | 1:11 | hew1 | rc://*/ta/man/translate/figs-gendernotations | ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον | 1 | Although the term **man** is masculine, Paul is using the word here in a generic sense that includes both men and women, and refers to “humans.” Alternate translation: “did not come from a human” or “is not a human message” or “is not a message that people made up” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 68 | 1:12 | zfxj | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** could be being used to introduce: (1) the grounds or basis for Paul’s assertion in [1:11](../01/11.md), in which case what follows the word **For** is support for what Paul said in [1:11](../01/11.md). Use a form that would be natural for introducing a statement which gives supporting evidence. Alternate translation: “In support of my claim that the gospel I proclaimed is not according to man, I want you to know that” (2) a statement which explains and builds on Paul’s assertion in [1:11](../01/11.md). Use a form that would be natural for introducing a statement which further clarifies and explains a prior statement. Alternate translation: “To explain further, I want you to know” or “That is” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 69 | 1:12 | kdol | rc://*/ta/man/translate/figs-parallelism | οὐδὲ & ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην | 1 | The phrase **I did not receive it from man** and the phrase **nor was I taught it** mean basically the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “I did not receive the gospel that I proclaim from any person” or “no human being taught me the gospel that I proclaim” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 70 | 1:12 | er9c | rc://*/ta/man/translate/figs-gendernotations | ἀνθρώπου | 1 | Although the term **man** is masculine, Paul is using the word here in a generic sense that includes both men and women, and refers to “humans.” See how you translated the word **man** in [1:11](../01/11.md) where it is used with a similar meaning. Alternate translation: “people” or “humans” or “a human source” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 71 | 1:12 | y2am | rc://*/ta/man/translate/figs-activepassive | ἐδιδάχθην | 1 | If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST, or in another way that is natural in your language. (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 72 | 1:12 | hlg6 | rc://*/ta/man/translate/figs-explicit | αὐτό & ἐδιδάχθην | 1 | Here, both occurrences of the word **it** refer back to “the gospel” which Paul “proclaimed” which he mentioned in [1:11](../01/11.md). If it would help your readers, you could express that explicitly. Alternate translation: “the gospel that I proclaimed … was I taught the gospel that I proclaimed” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 73 | 1:12 | qohz | rc://*/ta/man/translate/figs-ellipsis | ἐδιδάχθην | 1 | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “was I taught it by any person” or “was I taught it by man” or “was I taught it by a human being” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 74 | 1:12 | g1o6 | rc://*/ta/man/translate/grammar-connect-logic-contrast | ἀλλὰ | 1 | What follows the word **but** is in contrast to the phrases **receive it from man** and **taught it**. In contrast to Paul receiving the message he proclaimed from a human source or being **taught it** Paul received it from a divine source. Use a natural way in your language for introducing a contrast. Alternate translation: “rather” or “instead” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 75 | 1:12 | leqs | δι’ | 1 | Alternate translation: “through a” | ||
| 76 | 1:12 | wed1 | rc://*/ta/man/translate/figs-possession | δι’ ἀποκαλύψεως Ἰησοῦ Χριστοῦ | 1 | Paul could be using the possessive form here to mean: (1) that God revealed Jesus Christ to Paul. This would mean that God is the one who did the revealing and Jesus Christ is the one who God revealed. See the phrase “to reveal his Son in me” in [1:16](../01/16.md). Alternate translation: “God revealed Jesus Christ to me” or “God made me know the gospel when he showed Jesus Christ to me” (2) that it was Jesus Christ who made the revelation to Paul. Alternate translation: “by what Jesus Christ revealed to me” (3) both option 1 and 2 together. Alternate translation: “Jesus Christ revealed himself to me and taught me the gospel about himself” or “Jesus Christ revealed himself to me and taught me the gospel concerning himself”(See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 77 | 1:12 | nee4 | rc://*/ta/man/translate/figs-ellipsis | ἀλλὰ δι’ ἀποκαλύψεως Ἰησοῦ Χριστοῦ | 1 | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “but I received it by a revelation of Jesus Christ” or “but I was taught it by a revelation of Jesus Christ” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 78 | 1:13 | f3gl | rc://*/ta/man/translate/figs-abstractnouns | τὴν ἐμὴν ἀναστροφήν ποτε | 1 | If your language does not use abstract nouns for the ideas of **manner** and **life**, you could express the same idea with a verbal phrase such as “how I formerly lived”, or you could express the meaning in some other way that is natural in your language. Alternate translation: “how I formerly lived” or “how I formerly conducted myself” or “how I formerly behaved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 79 | 1:13 | r8ol | rc://*/ta/man/translate/figs-explicit | ἐν τῷ Ἰουδαϊσμῷ | 1 | Here, the phrase **in Judaism** refers to following the Jewish religious guidelines. If it would help your readers, you could express that explicitly. Alternate translation: “following the Jewish religion” or “following the Jewish religious guidelines” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 80 | 1:13 | ydx9 | rc://*/ta/man/translate/figs-idiom | καθ’ ὑπερβολὴν | 1 | The phrase **beyond measure** is an idiom meaning “excessively.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “excessively” or “to an extreme degree” or “intensely” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 81 | 1:14 | vtug | rc://*/ta/man/translate/figs-explicit | ἐν τῷ Ἰουδαϊσμῷ | 1 | See how you translated the phrase **in Judaism** in [1:13](../01/13.md) where it is used with a similar meaning. Alternate translation: “in the Jewish religion” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 82 | 1:14 | aecd | τῷ γένει | 1 | Alternate translation: “nation” | ||
| 83 | 1:14 | gdwi | rc://*/ta/man/translate/grammar-collectivenouns | τῷ γένει μου | 1 | The word **race** is a singular noun that refers to a group of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “my ethnic group the Jews” or “my people the Jews” or “the Jewish people” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) | |
| 84 | 1:14 | bcdo | rc://*/ta/man/translate/figs-metaphor | τῶν πατρικῶν μου | 1 | Here, the word **fathers** figuratively means “ancestors.” If your readers would not understand what **fathers** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternate translation: “of my ancestors” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 85 | 1:15 | w6zi | rc://*/ta/man/translate/grammar-connect-logic-contrast | δὲ | 1 | What follows the word **But** here is in contrast to what was expected. What would be expected is that Paul would continue thinking and acting according to the way he formerly did as described in [1:14](../01/14.md). Instead, God **called** Paul, and as the next verse says, God revealed Jesus to him, so that he might teach the Gentiles about Jesus. Use a natural way in your language for introducing a contrast. Alternate translation: “But then” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 86 | 1:15 | ofqm | rc://*/ta/man/translate/figs-explicit | ὁ | 1 | Here, the phrase **the one** refers to God. If it would help your readers, you could express that explicitly. Alternate translation: “God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 87 | 1:15 | qu8s | rc://*/ta/man/translate/figs-distinguish | ὅτε & εὐδόκησεν ὁ, ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ | 1 | The statement **having set me apart from the womb of my mother and having called {me} through his grace** gives us further information about the **the one** (God). It is not making a distinction. If this might confuse your readers, you can make the relationship between these phrases clearer. Alternate translation: “when God, who is the one who set me apart from my mother’s womb and called me through his grace, was pleased” (See: [[rc://*/ta/man/translate/figs-distinguish]]) | |
| 88 | 1:15 | iyc1 | rc://*/ta/man/translate/figs-idiom | ἐκ κοιλίας μητρός μου | 1 | The phrase **from the womb of my mother** is a Hebrew idiom which means either “from the day of my birth” or “from before birth.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “from the day I was born” or “from before I was born.” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 89 | 1:15 | wd26 | rc://*/ta/man/translate/figs-explicit | καλέσας | 1 | Here, the word **called** means “to choose and summon.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “having chosen and summoned me” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 90 | 1:15 | wlph | rc://*/ta/man/translate/figs-abstractnouns | τῆς χάριτος | 1 | If your language does not use an abstract noun for the idea of **grace**, you could express the same idea with an adverb such as “kindly”, as modeled by the UST, or you could express the meaning in some other way that is natural in your language. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 91 | 1:16 | l97h | ἀποκαλύψαι τὸν Υἱὸν αὐτοῦ ἐν ἐμοὶ | 1 | The phrase **reveal his Son in me** could mean: (1) that God revealed his Son “to” Paul and refer to God revealing to Paul who Jesus really was so that Paul had an inward knowledge of who Jesus really was. Alternate translation: “to reveal to me his Son” (2) that God revealed his Son to others “through” Paul. Alternate translation: “to reveal his Son to others through me” or “to reveal his Son to others by me” | ||
| 92 | 1:16 | z800 | rc://*/ta/man/translate/grammar-connect-logic-goal | ἵνα | 1 | The phrase **so that** introduces a purpose clause. After the phrase **so that** Paul states the purpose for which God revealed his Son to Paul, namely so that he **might preach him among the Gentiles**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) | |
| 93 | 1:16 | xx4c | εὐαγγελίζωμαι αὐτὸν | 1 | Alternate translation: “I might proclaim the good news about God’s Son” | ||
| 94 | 1:16 | qme5 | rc://*/ta/man/translate/figs-synecdoche | σαρκὶ καὶ αἵματι | 1 | Paul refers figuratively to “human beings” by naming a few of the things that a human being is made of, specifically **flesh and blood**. If your readers would misunderstand this, you could use an equivalent expression from your culture or plain language as modeled by the UST. Alternate translation: “any human being” or “any person” or “anyone” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) | |
| 95 | 1:17 | qh88 | rc://*/ta/man/translate/figs-go | ἀνῆλθον εἰς Ἱεροσόλυμα | 1 | **Jerusalem** was higher than almost any other place in Israel, so it was normal for people to speak of going **up** to Jerusalem and going down from it. Your language may say “come” rather than **go** in contexts such as this. Use whichever is more natural. Alternate translation: “did I come up to Jerusalem” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 96 | 1:17 | w82a | rc://*/ta/man/translate/grammar-connect-logic-contrast | ἀλλὰ | 1 | What follows the word **Instead** is in contrast to what was expected. Use a natural way in your language for introducing a contrast. Alternate translation: “Rather” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 97 | 1:17 | zqih | rc://*/ta/man/translate/figs-go | ἀπῆλθον εἰς | 1 | Your language may say “came” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “I came to” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 98 | 1:18 | c7gb | rc://*/ta/man/translate/grammar-connect-time-sequential | ἔπειτα | 1 | The word **Then*** indicates that the events Paul will now relate came after the events just described. Use a natural form in your language for indicating this. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) | |
| 99 | 1:18 | rej5 | rc://*/ta/man/translate/figs-go | ἀνῆλθον εἰς Ἱεροσόλυμα | 1 | **Jerusalem** was higher than almost any other place in Israel, so it was normal for people to speak of going **up** to Jerusalem and going down from it. Your language may say “came” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “I came up to Jerusalem” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 100 | 1:19 | av43 | rc://*/ta/man/translate/grammar-connect-exceptions | ἕτερον & τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον | 1 | If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “the only other apostles I saw were James” (See: [[rc://*/ta/man/translate/grammar-connect-exceptions]]) | |
| 101 | 1:20 | d9yv | rc://*/ta/man/translate/figs-exclamations | ἰδοὺ | 1 | **behold** is an exclamation word which is used to draw attention to the words that come next. Use an exclamation that is natural in your language for communicating this. Alternate translation: “pay attention to this” (See: [[rc://*/ta/man/translate/figs-exclamations]]) | |
| 102 | 1:20 | h3cb | rc://*/ta/man/translate/figs-litotes | οὐ ψεύδομαι | 1 | Here, Paul uses a phrase that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I am telling you the truth” (See: [[rc://*/ta/man/translate/figs-litotes]]) | |
| 103 | 1:20 | pp11 | rc://*/ta/man/translate/figs-explicit | ἐνώπιον τοῦ Θεοῦ | 1 | Here, the phrase **before God** is an oath. If your readers would not understand this, you could use an oath from your language that would be appropriate in this context or you could make it clear in your translation that Paul is making an oath. Alternate translation: “I solemnly testify before God” or “in God’s presence I testify” or “I swear with God as my witness” or “I swear before God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 104 | 1:21 | ny6z | rc://*/ta/man/translate/grammar-connect-time-sequential | ἔπειτα ἦλθον εἰς | 1 | The word **then** indicates that the events Paul will now relate came after the events Paul has just described in [1:18-19](../01/18.md). If it would be helpful to your readers, you could show this relationship by using a fuller phrase or by expressing the meaning in some other way that is natural to your readers. Alternate translation: “After I left Jerusalem I went to” or “After that I went to” or “Afterwards I went to” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) | |
| 105 | 1:22 | y6l4 | rc://*/ta/man/translate/figs-activepassive | ἤμην & ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας, ταῖς ἐν Χριστῷ | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “none of the people in the churches of Judea that are in Christ had ever met me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 106 | 1:22 | wleq | rc://*/ta/man/translate/figs-synecdoche | ἤμην & ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας, ταῖς ἐν Χριστῷ | 1 | Paul uses the main feature of his appearance, his **face**, to refer figuratively to seeing his entire person. If your readers would misunderstand this, you could use an equivalent expression from your culture or plain language as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-synecdoche]]) | |
| 107 | 1:22 | sr0y | rc://*/ta/man/translate/figs-metaphor | ἐν Χριστῷ | 1 | Paul uses the spatial metaphor **in Christ** to describe the union believers have with Christ and here it is specifically describing/modifying **the churches of Judea**. If it would help your readers you could use a fuller phrase to describe what the phrase “in Christ” means here. See the discussion of the phrase “in Christ” in “Part 3: Important Translation Issues” in the “Introduction to 1 Corinthians” section. Alternate translation: “in union with Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 108 | 1:23 | bdmz | rc://*/ta/man/translate/grammar-connect-logic-contrast | δὲ | 1 | Here, the word **But** is introducing a contrast between what the Judean believers did know about Paul (they were **hearing** that he was **now proclaiming the faith**) with what they did not know about Paul (how he looked, [1:22](../01/22.md)). Use a natural way in your language for introducing a contrast. Alternate translation: “Rather” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 109 | 1:23 | hw08 | μόνον & ἀκούοντες ἦσαν | 1 | Alternate translation: “all that the believers in the region of Judea knew about me was that people were saying” or “all that the people belonging to the churches in the region of Judea knew about me was that people were saying” | ||
| 110 | 1:23 | ss1e | rc://*/ta/man/translate/figs-explicit | ὁ | 1 | Here, the phrase **The one** refers to Paul. If it would help your readers, you could express that explicitly as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 111 | 1:23 | bh1m | rc://*/ta/man/translate/figs-abstractnouns | τὴν πίστιν | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in some other way that is natural in your language. Alternate translation: “the message about Jesus” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 112 | 1:23 | lo0r | rc://*/ta/man/translate/figs-metonymy | τὴν πίστιν | 1 | Paul is figuratively describing the message about Jesus (the gospel) by association with **faith**, which is the response that the message about Jesus requires or solicits. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “the good news about Jesus” or “the message about Jesus” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 113 | 1:23 | y5ud | rc://*/ta/man/translate/figs-explicit | ἐπόρθει | 1 | Here, the word **destroying** refers to trying to stop the spread of the Christian message. If it would help your readers, you could express that explicitly as modeled by the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 114 | 1:24 | qp4t | rc://*/ta/man/translate/grammar-connect-logic-result | ἐν ἐμοὶ | 1 | Here, the phrase **in me** means “because of me” and is giving the reason why the Judean believers were praising God, namely because of Paul. If it would help your readers, you could express that explicitly. Alternate translation: “because of me” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 115 | 1:24 | cpni | ἐν ἐμοὶ | 1 | The phrase **in me** means “because of me” and the phrase “because of me” could mean: (1) both option 2 and 3 at the same time, in which case “because of me” would mean both that the Judean believers were praising God because God had caused Paul to believe in Jesus and because Paul was now proclaiming the good news about Jesus. If you decide to use this meaning you could use a general phrase that allows for both meanings at the same time such as “because of me.” Alternatively you could clarify in your translation that “because of me” refers to both meanings simultaneously. Alternate translation: “because of me” or “because of what God has done in me and is doing through me” or “because God caused me to believe in Jesus and is now using me to proclaim the good news about Jesus” or “because God caused me to believe in Jesus and is now using me to proclaim the good news about him” (2) because of what God was doing through Paul, that he was proclaiming the gospel. Alternate translation: “because of what God is doing through me” or “because I am now proclaiming the good news about Jesus” or “because I am now proclaiming the faith which I formerly tried to destroy” (3) because of what happened to Paul, that God caused him to believe in Jesus. Alternate translation: “because of what God has done in me” or “because God caused me to believe in his son” | ||
| 116 | 2:intro | xe28 | 0 | # Galatians 2 General Notes\n\n## Structure and formatting\n\nPaul continues to defend the true gospel. This began in [Galatians 1:11](../../gal/01/11.md).\n\n## Special concepts in this chapter\n\n### Freedom and slavery\n\nThroughout this letter, Paul contrasts freedom and slavery. The Christian is free in Christ to do many different things. But the Christian who attempts to follow the law of Moses needs to follow the whole law. Paul describes trying to follow the law as a type of slavery. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Other possible translation difficulties in this chapter\n\n### “I do not negate the grace of God”\n\nPaul teaches that, if a Christian attempts to follow the law of Moses, they do not understand the grace God has shown to them. This is a fundamental error. But Paul uses the words “I do not negate the grace of God” as a type of hypothetical situation. The purpose of this statement could be seen as, “If you could be saved by following the law, then it would negate the grace of God.” (See: [[rc://*/tw/dict/bible/kt/grace]] and [[rc://*/ta/man/translate/figs-hypo]]) | |||
| 117 | 2:1 | zt61 | Connecting Statement: | 0 | # Connecting Statement:\n\nPaul continues to give the history of how he learned the gospel from God, not the apostles. | ||
| 118 | 2:1 | zth5 | ἀνέβην | 1 | Here, **went up** is used because Jerusalem is located in hilly country. The Jews also viewed Jerusalem as the place on earth that is closest to heaven, so Paul may have been speaking figuratively, or it may be that it was reflecting the difficult, uphill, journey to get to Jerusalem. | ||
| 119 | 2:2 | msv4 | τοῖς δοκοῦσιν | 1 | Alternate translation: “to those who were recognized as the important overseers of the believers” or “with those who were considered leaders of the church” | ||
| 120 | 2:2 | ejb8 | rc://*/ta/man/translate/figs-doublenegatives | τρέχω ἢ ἔδραμον | 1 | Paul uses running as a metaphor to compare his work of preaching the gospel to a person running a race. Paul worked hard to preach the gospel. He wanted the gospel that he preached to have lasting effects. Alternate translation: “I did not want to work hard for God uselessly” or “I did not want my hard work to be wasted” | |
| 121 | 2:2 | t6we | μή πως εἰς κενὸν | 1 | Paul feared that if he did not explain the gospel privately to the leaders, they could misunderstand the gospel, or others would misrepresent him. The double negative can be represented positively: “I was doing profitable work” (See: [[rc://*/ta/man/translate/figs-doublenegatives]] and [[rc://*/ta/man/translate/figs-metaphor]]) Alternate translation: “for no benefit” or “for nothing” | ||
| 122 | 2:3 | xs8k | rc://*/ta/man/translate/figs-activepassive | περιτμηθῆναι | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “to have someone circumcise him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 123 | 2:4 | j5ka | τοὺς παρεισάκτους ψευδαδέλφους | 1 | Alternate translation: “People who pretended to be Christians came into the church,” or “People who said they were Christians but were not came into our group” | ||
| 124 | 2:4 | mzx0 | διὰ δὲ | 1 | **But is was because of** could be: (1) connected to v. 1, which gives the reason for why Paul explained the gospel privately to the leaders in Jerusalem (2) connected to v. 3, which explains why people wanted to circumcise Titus (3) unconnected and begins an unfinished sentence. | ||
| 125 | 2:4 | l7n7 | rc://*/ta/man/translate/figs-explicit | ἵνα ἡμᾶς καταδουλώσουσιν | 1 | Paul is speaking about how these people wanted to force the Galatian believers to follow the Jewish rituals that the law commanded. He is speaking about following the law as if it were slavery. Alternate translation: “to force us to obey the law”or “in order to make us slaves to the law” (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 126 | 2:5 | bba7 | εἴξαμεν τῇ ὑποταγῇ | 1 | Alternate translation: “submit,” or “listen,” or “accept what they were saying,” or “agreed with that they wanted to do” | ||
| 127 | 2:6 | afy6 | rc://*/ta/man/translate/figs-metonymy | ἐμοὶ & οὐδὲν προσανέθεντο | 1 | Here, **me** represents what Paul was teaching. Alternate translation: “added nothing to what I teach” or “did not add anything to my message” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 128 | 2:9 | he6q | rc://*/ta/man/translate/figs-metaphor | δοκοῦντες στῦλοι εἶναι | 1 | Here, **pillars** refers to men who were leaders of the believers in Jerusalem and taught people the word of God. Alternate translation: “who were like pillars of the church” or “who were recognized as important leaders” or “who were considered to have authority” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 129 | 2:9 | ie72 | rc://*/ta/man/translate/figs-abstractnouns | γνόντες τὴν χάριν τὴν δοθεῖσάν μοι | 1 | The abstract noun *grace** refers to how God gave Paul the task to proclaim the gospel to the non-Jews. Alternate translation: “understood that God had been kind to me and gave me this work” or “understood the work God was kind to give me” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 130 | 2:9 | e5rm | rc://*/ta/man/translate/translate-symaction | δεξιὰς ἔδωκαν & κοινωνίας | 1 | Here, **gave the right hand of fellowship** is an action that symbolizes a pledge of friendship or agreement. Alternate translation: “welcomed … as fellow workers” or “welcomed … with honor” or “shook hands...as a sign that they agreed with us” or “agreed that were partners in this work”(See: [[rc://*/ta/man/translate/translate-symaction]]) | |
| 131 | 2:10 | kqq6 | rc://*/ta/man/translate/figs-explicit | τῶν πτωχῶν & μνημονεύωμεν | 1 | You may need to make explicit how they were to **remember the poor**. Alternate translation: “remember to take care of the needs of the poor” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 132 | 2:11 | c9h4 | rc://*/ta/man/translate/figs-metonymy | κατὰ πρόσωπον αὐτῷ ἀντέστην | 1 | The phrase **to his face** is a metonym. Alternate translation: “I confronted him in person” or “I challenged his actions in person” or “I opposed him in front of everyone” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 133 | 2:12 | z1kg | rc://*/ta/man/translate/figs-explicit | φοβούμενος τοὺς ἐκ περιτομῆς | 1 | The reason Peter was **afraid** can be stated explicitly. Alternate translation: “He was afraid that these men who required circumcision would judge that he was doing something wrong” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 134 | 2:12 | fy79 | τοὺς ἐκ περιτομῆς | 1 | Here, **those from the circumcision** represents Jews who had become Christians, but who demanded that those who believe in Christ live according to Jewish customs like circumcision. | ||
| 135 | 2:12 | a6gv | ἀφώριζεν ἑαυτόν | 1 | Alternate translation: “stayed away from” or “avoided” | ||
| 136 | 2:14 | sg53 | οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου | 1 | Alternate translation: “they were not living like people who believe the true gospel” or “they were not obeying the true gospel” | ||
| 137 | 2:14 | z4fp | rc://*/ta/man/translate/figs-rquestion | πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν | 1 | This rhetorical question is a rebuke and can be translated as a statement. The word **you** is singular and refers to Peter. Alternate translation: “you are wrong to force the Gentiles to live like Jews” (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-you]]) | |
| 138 | 2:15 | tz45 | οὐκ ἐξ ἐθνῶν ἁμαρτωλοί | 1 | The term **sinners** was used by Jews as a synonym for non-Jews. Alternate translation: “We are not Gentiles, those people who do not know God” or “We are not people who do not follow the law” | ||
| 139 | 2:16 | j6l1 | rc://*/ta/man/translate/figs-exclusive | εἰδότες | 1 | The word **knowing** could refer to: (1) Paul and others, but not the Galatians (exclusive), who were primarily Gentiles (2) Paul and includes the Galatians. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 140 | 2:16 | j7g5 | rc://*/ta/man/translate/figs-synecdoche | οὐ & σάρξ | 1 | The word **flesh** is a synecdoche for the whole person. Alternate translation: “no person” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) | |
| 141 | 2:17 | vnp6 | ζητοῦντες δικαιωθῆναι ἐν Χριστῷ | 1 | The phrase **to be justified in Christ** means justified because we are united with Christ and justified by means of what Christ has done. | ||
| 142 | 2:17 | sge2 | εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί | 1 | The phrase **were also found to be sinner** could mean: (1) they admit they are sinners (2) they are no longer following the law (3) others view them as sinners for not following the law or eating with non-Jews. | ||
| 143 | 2:17 | yy9s | rc://*/ta/man/translate/figs-rquestion | μὴ γένοιτο | 1 | Alternate translation: “Of course, that is not true!” or “no, never!” This expression gives the strongest possible negative answer to the preceding rhetorical question **is Christ a minister of sin?** (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 144 | 2:18 | r52x | παραβάτην ἐμαυτὸν συνιστάνω | 1 | **I prove myself to be a transgressor** could mean: (1) Paul sinned by trying to obey the law again (2) Paul sinned by leaving the law for a time when he believed in the Messiah (3) the law proves Paul is a sinner when he tries to follow it. | ||
| 145 | 2:18 | p6he | rc://*/ta/man/translate/figs-metaphor | εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ | 1 | **For if I again rebuild those things which I destroyed** is a metaphor for someone who returns to trying to obey the law after they trusted in the Messiah. He compares trying to follow the law with someone trying to build a building. He compares someone who trusts in the Messiah with someone who destroys the building they are trying to build. He compares someone who returns to trying to follow the law after trusting the Messiah with someone who wants to rebuild the building they destroyed. Alternate translation: “If I believe in Christ to be justified before God instead of following the law, and then I change my mind and start following the law again for justification.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 146 | 2:19 | xe23 | διὰ νόμου | 1 | The phrase **through the law** could refer to: (1) Paul’s experience in trying to obey the law (2) how Christ paid the requirements of the law. Alternate translation: “When the Messiah completed the law” | ||
| 147 | 2:19 | r55d | rc://*/ta/man/translate/figs-rquestion | ἐγὼ & νόμῳ ἀπέθανον | 1 | The phrase, **I...died to the law** means that the law no longer has any power or authority over Paul. Alternate translation: “I am separated from the law” | |
| 148 | 2:19 | xg5q | rc://*/ta/man/translate/figs-rquestion | Χριστῷ συνεσταύρωμαι; | 1 | **I have been crucified with Christ** could mean (1) by the Messiah’s death, Paul was now separated from the law (2) Paul died spiritually and escaped the dominion of sin and the law. | |
| 149 | 2:20 | bb2x | rc://*/ta/man/translate/guidelines-sonofgodprinciples | Υἱοῦ τοῦ Θεοῦ | 1 | This is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 150 | 2:21 | tj6l | rc://*/ta/man/translate/figs-litotes | οὐκ ἀθετῶ | 1 | Paul states a negative to emphasize the positive. Paul is defending a charge others made against him. He does not reject God’s grace when he rejects following the law. This phrase can be translated positively. Alternate translation: “I confirm the value of” or “I do not reject God’s kindness” or “I do not ignore God’s kindness.” (See: [[rc://*/ta/man/translate/figs-litotes]]) | |
| 151 | 2:21 | yl3c | rc://*/ta/man/translate/figs-hypo | εἰ & διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν | 1 | Paul is describing a situation that never existed. (See: [[rc://*/ta/man/translate/figs-hypo]]) | |
| 152 | 2:21 | k6bg | εἰ & διὰ νόμου δικαιοσύνη | 1 | Alternate translation: “if people could become righteous by obeying the law” or “if it were possible for a person to become righteous in God’s sight by obeying the law”. | ||
| 153 | 2:21 | rku5 | ἄρα Χριστὸς δωρεὰν ἀπέθανεν | 1 | Alternate translation: “then Christ would have accomplished nothing by dying” or “then it was pointless for Christ to die” | ||
| 154 | 3:intro | xd92 | 0 | # Galatians 3 General Notes\n\n## Special concepts in this chapter\n\n### Equality in Christ\n\nAll Christians are equally united to Christ. Ancestry, gender, and status do not matter. All are equal with each other. All are equal in the eyes of God.\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nPaul uses many different rhetorical questions in this chapter. He uses them to convince the Galatians of their sin. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Other possible translation difficulties in this chapter\n\n### Flesh\nThis is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that the physical part of man is sinful. “Flesh” is used in this chapter to contrast with that which is spiritual. (See: [[rc://*/tw/dict/bible/kt/flesh]])\n\n### “Those of faith are children of Abraham”\nScholars are divided on what this means. Some believe Christians inherit the promises that God gave to Abraham, so Christians replace the physical descendants of Israel. Others believe Christians spiritually follow Abraham, but they do not inherit the promises that God gave to Abraham. In light of Paul’s other teachings and the context here, Paul is probably writing about the Jewish and Gentile Christians sharing the same faith as Abraham did. (See: [[rc://*/tw/dict/bible/kt/spirit]] and [[rc://*/ta/man/translate/figs-metaphor]]) | |||
| 155 | 3:1 | p7uw | General Information: | 0 | # General Information:\n\nPaul is rebuking the Galatians by asking rhetorical questions. | ||
| 156 | 3:1 | ryu7 | rc://*/ta/man/translate/figs-irony | τίς ὑμᾶς ἐβάσκανεν | 1 | Paul is using irony and a rhetorical question to say that the Galatians are acting as though someone has put a spell on them. He does not really believe that someone has put a spell on them. Alternate translation: “You behave as if someone has put a spell on you!” (See: [[rc://*/ta/man/translate/figs-irony]] and [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 157 | 3:1 | xvji | ἀνόητοι | 1 | Alternate translation: “without understanding” or “stupid” | ||
| 158 | 3:1 | dc2j | ὑμᾶς ἐβάσκανεν | 1 | Alternate translation: “done magic on you” or “done witchcraft on you” | ||
| 159 | 3:1 | gwv2 | rc://*/ta/man/translate/figs-metaphor | οἷς κατ’ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος | 1 | This metaphor describes how the Galatian believers heard the gospel message preached so clearly that it was if Jesus was crucified before their own eyes. Alternate translation: “You yourselves heard the clear teaching about Jesus being crucified” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 160 | 3:2 | m1zd | rc://*/ta/man/translate/figs-irony | τοῦτο μόνον θέλω μαθεῖν ἀφ’ ὑμῶν | 1 | This continues the irony from verse 1. Paul knows the answers to the rhetorical questions he is about to ask. (See: [[rc://*/ta/man/translate/figs-irony]]) | |
| 161 | 3:2 | wq9g | rc://*/ta/man/translate/figs-rquestion | ἐξ ἔργων νόμου τὸ Πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως | 1 | Alternate translation: “You received the Spirit, not by doing what the law says, but by believing what you heard.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 162 | 3:3 | f96u | rc://*/ta/man/translate/figs-rquestion | οὕτως ἀνόητοί ἐστε | 1 | Alternate translation: “You are very foolish!” or “Don’t be so foolish!” or “are you crazy” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 163 | 3:3 | xu4d | rc://*/ta/man/translate/figs-metonymy | σαρκὶ | 1 | The word **flesh** is a metonym and refers to an independent reliance on one’s own effort through outward deeds . Alternate translation: “by your own effort” or “by your own work” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 164 | 3:4 | iyj1 | rc://*/ta/man/translate/figs-rquestion | τοσαῦτα ἐπάθετε εἰκῇ | 1 | Paul uses this rhetorical question to remind the Galatians that when they were suffering, they believed that they would receive some benefit. Alternate translation: “Surely you did not think that you were suffering so many things for nothing … !” or “Surely you knew that there was some good purpose for suffering so many things … !” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 165 | 3:4 | xujz | ἐπάθετε | 1 | This could refer to: (1) suffering from persecution (2) the spiritual benefits they have experienced. | ||
| 166 | 3:4 | qn1a | rc://*/ta/man/translate/figs-explicit | τοσαῦτα ἐπάθετε εἰκῇ | 1 | It can be stated clearly that they had suffered these things because of people who opposed them for their faith in Christ. Alternate translation: “Have you suffered so many things by those who opposed you for your faith in Christ for nothing” or “You believed in Christ, and you suffered many things by those who oppose Christ. Were your belief and suffering for nothing” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 167 | 3:4 | nq68 | εἰκῇ | 1 | Alternate translation: “uselessly” or “in vain” | ||
| 168 | 3:4 | xl9l | rc://*/ta/man/translate/figs-rquestion | εἴ γε καὶ εἰκῇ | 1 | This could mean: (1) Paul warns them not to let their experiences be for nothing. Alternate translation: “Do not let it be for nothing!” or “Do not stop believing in Jesus Christ and let your suffering be for nothing.” (2) their suffering was already in vain. (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 169 | 3:5 | s3bc | rc://*/ta/man/translate/figs-rquestion | ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως | 1 | Paul asks another rhetorical question to remind the Galatians how people receive the Spirit. (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 170 | 3:5 | j4vz | ἐξ ἔργων νόμου | 1 | This represents people doing the works that the law requires. Alternate translation: “because you do what the law tells us to do” | ||
| 171 | 3:5 | e17q | rc://*/ta/man/translate/figs-explicit | ἐξ ἀκοῆς πίστεως | 1 | Your language may require that what the people heard and whom they trusted be stated explicitly. Alternate translation: “because you heard the message and had faith in Jesus” or “because you listened to the message and trusted in Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 172 | 3:6 | ahy9 | Connecting Statement: | 0 | # Connecting Statement:\n\nPaul reminds the Galatian believers that even Abraham received righteousness by faith and not by the law. | ||
| 173 | 3:6 | f7sv | ἐλογίσθη αὐτῷ εἰς δικαιοσύνην | 1 | God saw Abraham’s faith in God, so then God considered Abraham righteous. | ||
| 174 | 3:7 | i9x4 | rc://*/ta/man/translate/figs-abstractnouns | οἱ ἐκ πίστεως | 1 | Alternate translation: “those who believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 175 | 3:7 | kq1h | rc://*/ta/man/translate/figs-metaphor | οὗτοι υἱοί εἰσιν Ἀβραὰμ | 1 | Since Abraham was saved by faith, Abraham’s true children are those who are also saved by faith as he was.This phrase goes against the opponents who claimed that the Galatian believers mustbe circumcised and obey the law in order to be a genuine son of Abraham. (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 176 | 3:8 | vs1m | rc://*/ta/man/translate/figs-personification | προϊδοῦσα δὲ ἡ Γραφὴ | 1 | Here, **the scripture** is a personification and is equivalent to saying “the Lord” or “God”. Alternate translation: “God predicted” or “the Lord saw ahead of time” (See: [[rc://*/ta/man/translate/figs-personification]]) | |
| 177 | 3:8 | k9tp | rc://*/ta/man/translate/figs-you | ἐν σοὶ | 1 | The word **you** refers to Abraham and is singular. Alternate translation: “Because of you” or “Because of what you have done” or “Because I have blessed you.” (See: [[rc://*/ta/man/translate/figs-you]]) | |
| 178 | 3:8 | j83j | πάντα τὰ ἔθνη | 1 | God was emphasizing that he was not favoring only the Jewish people, his chosen group. His plan of salvation was for both Jews and non-Jews. | ||
| 179 | 3:10 | mxe7 | ὅσοι γὰρ ἐξ ἔργων νόμου | 1 | Alternate translation: “All people who follow the law” or “Everyone who tries to be justified through obeying the law” | ||
| 180 | 3:10 | jhr2 | rc://*/ta/man/translate/figs-metaphor | ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν | 1 | Here, **under a curse** represents being cursed by God. Here it refers to eternal punishment. Alternate translation: “are cursed” or “God will eternally punish” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 181 | 3:11 | sn9h | δῆλον | 1 | Alternate translation: “it is obvious that” or “it is evident that” | ||
| 182 | 3:11 | k6k5 | ἐν νόμῳ, οὐδεὶς δικαιοῦται παρὰ τῷ Θεῷ | 1 | Alternate translation: “God justifies no one by the law” | ||
| 183 | 3:11 | i537 | rc://*/ta/man/translate/figs-nominaladj | ὁ δίκαιος ἐκ πίστεως ζήσεται | 1 | The nominal adjective **righteous**” refers to people who righteous. Alternate translation: “Righteous people will live by faith” or “The person who is righteous because he believes will live” “It is through believing that a person becomes righteous and obtains eternal life” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 184 | 3:12 | rep5 | ζήσεται ἐν αὐτοῖς | 1 | Alternate translation: “will live because of them” or “will because he obeyed them” | ||
| 185 | 3:13 | ml63 | ἐκ τῆς κατάρας τοῦ νόμου | 1 | The word **curse** is a metonym for God condemning the person whom he has cursed. Alternate translation: “from God condemn us because we broke the law” or “from being cursed because of the law” or “from being cursed for not obeying the law” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | ||
| 186 | 3:13 | mt6z | ὁ κρεμάμενος ἐπὶ ξύλου | 1 | Paul expected his audience to understand that he was referring to Jesus hanging on the cross. | ||
| 187 | 3:14 | brf7 | ἵνα & ἡ εὐλογία τοῦ Ἀβραὰμ γένηται | 1 | Alternate translation: “Because Christ became a curse for us, the blessing of Abraham will come” | ||
| 188 | 3:14 | h46q | rc://*/ta/man/translate/figs-exclusive | λάβωμεν | 1 | The word **we** includes the people who would read the letter. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 189 | 3:15 | al9b | ἀδελφοί | 1 | See how you translated this in [Galatians 1:2](../01/02.md). | ||
| 190 | 3:15 | c3gs | κατὰ ἄνθρωπον | 1 | Alternate translation: “from a human standpoint” or “with a human analogy” | ||
| 191 | 3:16 | f1xu | δὲ | 1 | This word shows that Paul has stated a general principle and is now beginning to introduce a specific case. | ||
| 192 | 3:16 | w3wl | ὡς ἐπὶ πολλῶν | 1 | Alternate translation: “referring to many descendants” | ||
| 193 | 3:16 | t25e | rc://*/ta/man/translate/figs-you | τῷ σπέρματί σου | 1 | The word **your** is singular and refers to a specific person who is a descendant of Abraham (and that descendant is identified as “Christ”). (See: [[rc://*/ta/man/translate/figs-you]]) | |
| 194 | 3:17 | h36m | rc://*/ta/man/translate/translate-numbers | ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη | 1 | Alternate translation: “four hundred and thirty years” (See: [[rc://*/ta/man/translate/translate-numbers]]) | |
| 195 | 3:18 | ujg2 | rc://*/ta/man/translate/figs-hypo | εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας | 1 | Paul is speaking of a situation that did not exist to emphasize that the inheritance came only by means of the promise. Alternate translation: “the inheritance comes to us by means of the promise, because we could not keep the demands of God’s law” (See: [[rc://*/ta/man/translate/figs-hypo]]) | |
| 196 | 3:18 | c8fu | rc://*/ta/man/translate/figs-metaphor | κληρονομία | 1 | Receiving what God has promised believers is spoken of as if it were an **inheritance** of property. (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 197 | 3:19 | kx2e | τί οὖν ὁ νόμος | 1 | This can be translated as a statement. Alternate translation: “I will tell you what the purpose of the law is.” or “Let me tell you why God gave the law.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | ||
| 198 | 3:19 | uk9m | rc://*/ta/man/translate/figs-activepassive | προσετέθη | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God added it” or “God added the law” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 199 | 3:19 | cf66 | rc://*/ta/man/translate/figs-activepassive | διαταγεὶς δι’ ἀγγέλων ἐν χειρὶ μεσίτου | 1 | God used angels to give the law to Moses. Moses is referred here as a **mediator** between God and the people of Israel. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God issued the law with the help of angels, and a mediator put it into force” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 200 | 3:19 | bgi6 | χειρὶ μεσίτου | 1 | Alternate translation: “given through a middleman” | ||
| 201 | 3:20 | x9l1 | ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ Θεὸς εἷς ἐστιν | 1 | God gave his promise to Abraham without a mediator, but he gave the law to Moses, who was a mediator between God and the people of Israel. | ||
| 202 | 3:21 | wes3 | rc://*/ta/man/translate/figs-exclusive | General Information: | 0 | # General Information:\n\nThe word **us** in this section is inclusive and refers to all Christians. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 203 | 3:21 | e43u | κατὰ τῶν ἐπαγγελιῶν | 1 | Alternate translation: “opposed to the promises” or “in conflict with the promises” | ||
| 204 | 3:21 | iyg9 | ἐν νόμου ἂν ἦν ἡ δικαιοσύνη | 1 | Alternate translation: “we could have become righteous by obeying that law” | ||
| 205 | 3:22 | jbn7 | rc://*/ta/man/translate/figs-personification | ἡ Γραφὴ | 1 | This could refer to: (1) a particular passage of Scripture (2) all of scripture (3) a metonymy for God himself. (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 206 | 3:23 | su16 | rc://*/ta/man/translate/figs-activepassive | ὑπὸ νόμον ἐφρουρούμεθα, συνκλειόμενοι | 1 | The way the law controlled us is spoken of as if the law were a prison guard holding us as captives. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the law held us captive in prison” (See: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 207 | 3:23 | t32j | rc://*/ta/man/translate/figs-activepassive | εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “until God would reveal that he justifies those who have faith in Christ” or “until God would reveal that he justifies those who trust in Christ” (See: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-explicit]]) | |
| 208 | 3:24 | ln1s | rc://*/ta/man/translate/figs-personification | παιδαγωγὸς | 1 | A **guardian** was usually a slave who was responsible for enforcing rules and behaviors given by the parent and would report to the parent on the child’s actions. (See: [[rc://*/ta/man/translate/figs-personification]]) | |
| 209 | 3:24 | s8g5 | rc://*/ta/man/translate/figs-activepassive | ἵνα & δικαιωθῶμεν | 1 | Before Christ came, God had planned to justify us. When Christ came, he carried out his plan to justify us. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that God would declare us to be righteous” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 210 | 3:27 | v6n1 | ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε | 1 | Alternate translation: “For all of you who were baptized into Christ” | ||
| 211 | 3:27 | di9v | rc://*/ta/man/translate/figs-metaphor | Χριστὸν ἐνεδύσασθε | 1 | This is a metaphor that means they have been united to Christ and have put on his character of righteousness and virtue. (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 212 | 3:29 | qp4z | rc://*/ta/man/translate/figs-metaphor | κληρονόμοι | 1 | The people to whom God has made promises are spoken of as if they were to inherit property and wealth from a family member. (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 213 | 4:intro | h6gw | 0 | # Galatians 4 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verse 27, which is quoted from the Old Testament.\n\n## Special concepts in this chapter\n\n### Sonship\n\nSonship is a complex issue. Scholars have many views on Israel’s sonship. Paul uses sonship to teach how being under the law differs from being free in Christ. Not all of Abraham’s physical descendants inherited God’s promises to him. Only his descendants through Isaac and Jacob inherited the promises. And God only adopts into his family those who follow Abraham spiritually through faith. They are children of God with an inheritance. Paul calls them “children of promise.” (See: [[rc://*/tw/dict/bible/kt/inherit]], [[rc://*/tw/dict/bible/kt/promise]], [[rc://*/tw/dict/bible/kt/spirit]] and [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/adoption]])\n\n## Other possible translation difficulties in this chapter\n\n### Abba, Father\n“Abba” is an Aramaic word. In ancient Israel, people used it to informally refer to their fathers. Paul “transliterates” its sounds by writing them with Greek letters. (See: [[rc://*/ta/man/translate/translate-transliterate]]) | |||
| 214 | 4:1 | fr5u | Connecting Statement: | 0 | # Connecting Statement:\n\nPaul continues to remind the Galatian believers that Christ came to redeem those who were under the law, and that he rescued them from their enslavement to the law and to sin and has made them God’s children. | ||
| 215 | 4:2 | bd5a | ἐπιτρόπους | 1 | The word **guardians** refers to people with legal responsibility for the personal life of a child. Alternate translation: “people supervise the child”. | ||
| 216 | 4:2 | v5g9 | οἰκονόμους | 1 | The word **stewards** refers to people who watch over the property and finances of the child. Alternate translation: “people manage the child’s possessions”. | ||
| 217 | 4:3 | d6v9 | rc://*/ta/man/translate/figs-exclusive | ἦμεν | 1 | # General Information:\n\nThe word **we** here refers to all Christians, including Paul’s readers. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 218 | 4:3 | n21q | rc://*/ta/man/translate/figs-metaphor | ὅτε ἦμεν νήπιοι | 1 | Here **children** is a metaphor for the time before someone trusts in the Messiah. (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 219 | 4:3 | u462 | τὰ στοιχεῖα τοῦ κόσμου | 1 | This could refer to: (1) the laws, knowledge, or moral principles of the world (2) the spiritual beings, which some people thought control what happens on earth (3) the Jewish religion. | ||
| 220 | 4:3 | cd2w | rc://*/ta/man/translate/figs-metaphor | ἤμεθα δεδουλωμένοι | 1 | Here, **we were being enslaved** is a metaphor for being unable to stop one’s self from doing something. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the spirits that ruled the world had made us their slaves,” or “the spirits that ruled the world had caused us to serve them like slaves.” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 221 | 4:4 | l5tf | rc://*/ta/man/translate/guidelines-sonofgodprinciples | τὸν Υἱὸν | 1 | This is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 222 | 4:4 | ujfp | τὸ πλήρωμα τοῦ χρόνου | 1 | Here, **the fullness of time** shows that God was working his purposes throughout history. It emphasizes a time designated by God to deliver people from their helplessness and enslavement to the Law and to those forces that are opposed to God. Alternate translation: “at the proper time” or “at the designated time” | ||
| 223 | 4:5 | v5cb | rc://*/ta/man/translate/figs-metaphor | ἐξαγοράσῃ | 1 | Paul uses the metaphor of a person buying back lost property or buying the freedom of a slave as a picture of Jesus paying for his people’s sins by dying on the cross. (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 224 | 4:6 | a274 | ἐστε υἱοί | 1 | Paul uses the word for male child here because the subject is inheritance. In his culture and that of his readers, inheritance passed most commonly, but not always, to male children. He was neither specifying nor excluding female children here. | ||
| 225 | 4:6 | xhe6 | rc://*/ta/man/translate/guidelines-sonofgodprinciples | τοῦ υἱοῦ αὐτοῦ | 1 | This is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) The Holy Spirit is intimately linked to God’s Son. The Spirit was the promise of the Son (Jn. 14) as well as of the Father. It is by the Spirit that Christ lives in our hearts. | |
| 226 | 4:6 | nei3 | rc://*/ta/man/translate/figs-metonymy | εἰς τὰς καρδίας ἡμῶν | 1 | The heart is metonym for the center and source of the whole inner life of a person. It is the source of thinking, feeling, and volition. Alternate translation: “to live in us” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 227 | 4:6 | s54r | κρᾶζον | 1 | The Spirit is the subject of the one “crying out.” Yet this also expresses the believer’s attitude as well. it is important to avoid translating this verb in a way that would suggest either shouting or weeping. | ||
| 228 | 4:6 | eqx5 | Ἀββά, ὁ Πατήρ | 1 | By calling out **Abba, Father** the Spirit assures us that we are God’s children and he loves us. **Abba** is an Aramaic word that was used by a child to address their father. | ||
| 229 | 4:7 | e7tc | υἱός | 1 | Paul uses **son** here because the subject is inheritance. In his culture and that of his readers, inheritance passed most commonly, but not always, to male children. He was neither specifying nor excluding female children here. | ||
| 230 | 4:7 | akb8 | rc://*/ta/man/translate/figs-you | εἶ | 1 | Paul is addressing his readers as though they are one person, so **you** here is singular. (See: [[rc://*/ta/man/translate/figs-you]]) | |
| 231 | 4:7 | d5hu | rc://*/ta/man/translate/figs-metaphor | κληρονόμος | 1 | The word **heir** refers to how believers inherit the promises God made to Abraham like a person inherits property and wealth from a family member. (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 232 | 4:8 | ukf5 | Connecting Statement: | 0 | # Connecting Statement:\n\nPaul reminds the Galatian believers that they are again trying to live under God’s laws rather than living by faith. | ||
| 233 | 4:8 | cj5i | τοῖς φύσει μὴ οὖσι θεοῖς | 1 | The phrase, **those, by nature, not being gods** refers to the beings which the Galatians served when they were pagans and were considered by them to be gods, but they were not really gods | ||
| 234 | 4:9 | b8ue | rc://*/ta/man/translate/figs-metaphor | ἐπιστρέφετε πάλιν | 1 | Here, **turning again** is a metaphor for starting to follow and obey their former false religion practices. This is the first of two rhetorical questions Paul gives. Alternate translation: “you should not start obeying again.” or “you should not follow again.” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 235 | 4:9 | n5ie | τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα | 1 | See how you translated this phrase in [Galatians 4:3](../04/03.md). | ||
| 236 | 4:9 | w28k | rc://*/ta/man/translate/figs-rquestion | οἷς πάλιν ἄνωθεν δουλεύειν θέλετε | 1 | Paul uses this rhetorical question to rebuke the Galatian believers for behaving in a way that would make them like slaves. (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 237 | 4:9 | s77e | rc://*/ta/man/translate/figs-metaphor | οἷς πάλιν ἄνωθεν δουλεύειν θέλετε | 1 | Here, **to be enslaved again** is a metaphor for being obligated to obey certain rules or customs. Alternate translation: “Do you want to have to obey rules again like a slave must obey his master?” or “It seems that you want to be controlled by these rules all over again!” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 238 | 4:10 | w7d5 | ἡμέρας παρατηρεῖσθε, καὶ μῆνας, καὶ καιροὺς, καὶ ἐνιαυτούς | 1 | Paul is speaking of their being careful to celebrate certain times, thinking that doing that will make them right with God. Alternate translation: “You carefully celebrate days and new moons and seasons and years” | ||
| 239 | 4:11 | bsv1 | εἰκῇ | 1 | Alternate translation: “may have been useless” or “has not had any effect” | ||
| 240 | 4:12 | ql14 | Connecting Statement: | 0 | # Connecting Statement:\n\nPaul reminds the Galatian believers how kindly they treated him when he was with them, and he encourages them to continue to trust him while he is not there with them. | ||
| 241 | 4:12 | p9gn | ἀδελφοί | 1 | See how you translated this in [Galatians 1:2](../01/02.md) and [Galatians 3:15](../03/15.md). | ||
| 242 | 4:12 | n3wf | οὐδέν με ἠδικήσατε | 1 | This can be stated in positive form. Alternate translation: “You treated me well” or “You treated me as you should have” | ||
| 243 | 4:14 | tk1l | καὶ τὸν πειρασμὸν ὑμῶν ἐν τῇ σαρκί μου | 1 | This could mean: (1) they endured the difficulty of welcoming Paul when he was sick (2) they resisted the temptation to reject Paul when he was sick. | ||
| 244 | 4:14 | v9xa | οὐκ ἐξουθενήσατε | 1 | Alternate translation: “you did not scorn” or “you did not hate” | ||
| 245 | 4:17 | s9kn | ἀλλὰ ἐκκλεῖσαι ὑμᾶς | 1 | Alternate translation: “to shut you out from us” or “to make you stop being loyal to us” | ||
| 246 | 4:17 | iv1d | αὐτοὺς ζηλοῦτε | 1 | Alternate translation: “you would be devoted to them” or “you would be attached to them”. | ||
| 247 | 4:19 | u3eb | rc://*/ta/man/translate/figs-metaphor | τέκνα μου | 1 | This is a metaphor and points to the fact that it was through Paul that the Galatians had become Christians. Alternate translation: “You who are disciples because of me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 248 | 4:19 | yf9e | rc://*/ta/man/translate/figs-metaphor | οὓς & ὠδίνω, μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν | 1 | Paul uses childbirth as a metaphor for his concern about the Galatians. Alternate translation: “I am in pain as though I were a woman giving birth to you, and I will continue to be in pain until Christ truly controls you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 249 | 4:21 | z1um | λέγετέ μοι | 1 | Alternate translation: “I want to ask a question” or “I want to tell you something”. | ||
| 250 | 4:21 | u6fs | rc://*/ta/man/translate/figs-rquestion | τὸν νόμον οὐκ ἀκούετε | 1 | Paul is introducing what he will say next. Alternate translation: “you need to learn what the law really says.” or “let me tell you what the law really says.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 251 | 4:24 | k5qu | ἀλληγορούμενα | 1 | An **allegory** is a historical event that represents something else. In Paul’s allegory, the two women referred to in [Galatians 4:22](../04/22.md) represent two different covenants. | ||
| 252 | 4:24 | u4hr | rc://*/ta/man/translate/figs-synecdoche | Ὄρους Σινά | 1 | **Mount Sinai** is a synecdoche for the law that Moses gave to the Israelites there. Alternate translation: “Mount Sinai, where Moses gave the law to Israel” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) | |
| 253 | 4:24 | u3u9 | rc://*/ta/man/translate/figs-metaphor | δουλείαν γεννῶσα | 1 | Paul treats the law as if it were a person. Alternate translation: “The people under this covenant are like slaves who have to obey the law” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-personification]]) | |
| 254 | 4:25 | u1cc | συνστοιχεῖ | 1 | Alternate translation: “represents” or “is similar”. | ||
| 255 | 4:25 | ck7v | rc://*/ta/man/translate/figs-metaphor | δουλεύει & μετὰ τῶν τέκνων αὐτῆς | 1 | Hagar is a slave and her children are slaves with her. Alternate translation: “Jerusalem, like Hagar, is a slave, and her children are slaves with her” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 256 | 4:27 | jql2 | εὐφράνθητι | 1 | Alternate translation: “Be happy”. | ||
| 257 | 4:28 | ad75 | ἀδελφοί | 1 | See how you translated this word in [Galatians 1:2](../01/02.md). | ||
| 258 | 4:28 | ct63 | ἐπαγγελίας τέκνα | 1 | Here, **children of promise** could refer to: (1) Abraham’s children (2) God’s children. | ||
| 259 | 4:29 | c9lf | rc://*/ta/man/translate/figs-metaphor | κατὰ σάρκα | 1 | This refers to how Abraham became Ishmael’s father by taking Hagar as a wife. Alternate translation: “by means of human action” or “the natural way” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 260 | 4:29 | gt1e | κατὰ Πνεῦμα | 1 | Here, **according to Spirit** means Isaac was born in a supernatural way, through the power of the Holy Spirit. Alternate translation: “because of the Spirit” or “because of the work of the Spirit” | ||
| 261 | 4:31 | sy8u | ἀδελφοί | 1 | See how you translated this in [Galatians 1:2](../01/02.md). | ||
| 262 | 5:intro | bcg3 | 0 | # Galatians 5 General Notes\n\n## Structure and formatting\n\nPaul continues writing about the law of Moses as something that traps or enslaves a person. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Special concepts in this chapter\n\n### Fruit of the Spirit\nThe phrase “the fruit of the Spirit” is not plural, even though it begins a list of several things. Translators should keep the singular form if possible. (See: [[rc://*/tw/dict/bible/other/fruit]])\n\n## Important figures of speech in this chapter\n\n### Illustrations\nPaul uses several metaphors in this chapter to illustrate his points and help explain complicated issues. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “You are cut off from Christ, you who would be justified by the law; you no longer experience grace.”\nSome scholars think Paul teaches that being circumcised causes a person to lose their salvation. Other scholars think Paul means that obeying the law to try to get right with God will keep a person from being saved by grace. (See: [[rc://*/tw/dict/bible/kt/grace]]) | |||
| 263 | 5:1 | up16 | Connecting Statement: | 0 | # Connecting Statement:\n\nPaul applies the allegory of the two women to remind believers that the are free from having to obey the law. | ||
| 264 | 5:1 | kuu9 | rc://*/ta/man/translate/figs-explicit | τῇ ἐλευθερίᾳ, ἡμᾶς Χριστὸς ἠλευθέρωσεν | 1 | **For freedom Christ set us free** implies that Christ sets believers free from the law and that they are not obligated to obey it. Alternate translation: “Christ has set us free from the old covenant so that we might be free” or “Christ has set us free from the law so that we might live as free people” (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 265 | 5:1 | j679 | rc://*/ta/man/translate/figs-metaphor | στήκετε | 1 | **Stand firm** figuratively refers to staying strongly resolute for a certain task. Here, it is implied that the Galatian believers are continue to be determined to live a life free from the law. Alternate translation: “Do not give in to the arguments of people who teach something else” or “Be determined to stay free” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-explicit]]) | |
| 266 | 5:1 | ovu1 | rc://*/ta/man/translate/figs-metaphor | μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε | 1 | Here, **do not again be subjected to a yoke of slavery** figuratively refers to being obligated to obey the law. Alternate translation: “do not live like one who is controlled like being under a yoke of slavery to the law” or “do not go back again to being a slave of the law” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 267 | 5:2 | lrsx | ἐὰν περιτέμνησθε | 1 | Alternate translation: “if you let someone circumcise you” or “if you receive circumcision” | ||
| 268 | 5:2 | vk9o | Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. | 1 | Paul means that if a person is circumcised in order to receive salvation, then all that Christ has done for them is for nothing. No one can be justified by faith in Christ and at the same time by their own efforts. | ||
| 269 | 5:3 | h4q5 | μαρτύρομαι δὲ | 1 | Alternate translation: “I declare” or “I serve as a witness” or “I tell you” or “I warn you” | ||
| 270 | 5:4 | h4yu | rc://*/ta/man/translate/figs-metaphor | κατηργήθητε ἀπὸ Χριστοῦ | 1 | Here **cut off** is a metaphor for separation from Christ. Alternate translation: “You have ended your relationship with Christ” or “You are no longer united with Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 271 | 5:4 | ipf7 | οἵτινες ἐν νόμῳ δικαιοῦσθε | 1 | The phrase **being justified by the law** describes the attempt or pursuit to be justified by the law. Alternate translation: “all of you who think you can be justified by doing the deeds required by the law” or “you who want to be justified by the law” | ||
| 272 | 5:4 | k6xe | rc://*/ta/man/translate/figs-explicit | τῆς χάριτος ἐξεπέσατε | 1 | Alternate translation: “you have turned your back on the grace of God” or “God will not be gracious to you” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 273 | 5:5 | pdm1 | rc://*/ta/man/translate/figs-exclusive | General Information: | 0 | # General Information:\n\nHere, **we** refers to Paul and those who do not trust in the law, but in the Messiah. And exclusive form of “we” fits the context better in this case. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 274 | 5:5 | vvk6 | Πνεύματι | 1 | Alternate translation: “by the power of the Spirit” or “by the help of the Spirit” | ||
| 275 | 5:5 | qg9m | ἡμεῖς & ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα | 1 | This could mean: (1) “we are waiting by faith for the hope of righteousness” (2) “we are waiting for the hope of righteousness that comes by faith” | ||
| 276 | 5:6 | y2ww | rc://*/ta/man/translate/figs-metonymy | οὔτε περιτομή & οὔτε ἀκροβυστία | 1 | The words **circumcision** and **uncircumcision** refer to being a Jew or a non-Jew. Alternate translation: “neither being a Jew nor not being a Jew” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 277 | 5:6 | qp6b | τι ἰσχύει | 1 | Alternate translation: “makes no difference” or “is meaningless” | ||
| 278 | 5:7 | jj48 | rc://*/ta/man/translate/figs-metaphor | ἐτρέχετε | 1 | Paul uses the metaphor of **running** to describe the spiritual progress the Galatian believers were making. Alternate translation: “You were making excellent progress” or “you were doing so well” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 279 | 5:8 | sx6u | πεισμονὴ | 1 | Here, **persuasion** refers to the idea of getting a person to change what they believe and act differently. Alternate translation: “This teaching which persuaded you to stop trusting in the Messiah” or “This way of thinking” | ||
| 280 | 5:9 | q926 | μικρὰ ζύμη | 1 | **A little leaven** describes the teaching of circumcision, which threaten to ruin the entire lives of the Galatian believers. | ||
| 281 | 5:10 | enp1 | οὐδὲν ἄλλο φρονήσετε | 1 | Alternate translation: “you will not believe anything different from what I am telling you” or “you will not think differently than what I believe” | ||
| 282 | 5:10 | jc72 | ταράσσων ὑμᾶς | 1 | Alternate translation: “is causing you to be uncertain about the truth” or “stirs up trouble among you” | ||
| 283 | 5:10 | llh5 | ὅστις ἐὰν ᾖ | 1 | This could mean: (1) Paul does not know the names of the people who are telling the Galatians that they need to obey the law of Moses (2) Paul does not want the Galatians to care about whether they are important or influential. | ||
| 284 | 5:11 | d4mm | rc://*/ta/man/translate/figs-hypo | ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι | 1 | Paul is describing a situation that does not exist to emphasize the fact that people are persecuting him. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-hypo]]) | |
| 285 | 5:11 | nv5x | ἀδελφοί | 1 | See how you translated this in [Galatians 1:2](../01/02.md), [Galatians 3:15](../03/15.md), [Galatians 4:12](../04/12.md). | ||
| 286 | 5:11 | y3ug | rc://*/ta/man/translate/figs-activepassive | κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the teaching about the cross has no stumbling block” or “there is nothing in the teaching of the cross that would cause people to stumble” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 287 | 5:11 | arj5 | rc://*/ta/man/translate/figs-metaphor | κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ | 1 | Stumbling represents sinning, and a stumbling block represents something that causes people to sin. In this case the sin is to reject the truth of the teaching that in order to be made right with God, people only need to believe that Jesus died on the cross for us. Alternate translation: “the teaching about the cross that causes people to reject the truth has been removed” or “there is nothing in the teaching about Jesus dying on the cross that would lead people to reject the teaching” (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-explicit]]) | |
| 288 | 5:12 | sfl2 | rc://*/ta/man/translate/figs-metaphor | ἀποκόψονται | 1 | This could be: (1) literal, to cut off their male organs so as to become eunuchs (2) metaphorical, completely withdraw from the Christian community. (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 289 | 5:13 | y1g7 | γὰρ | 1 | Paul is giving the reason for his words in [Galatians 5:12](../05/12.md). | ||
| 290 | 5:13 | ekb2 | rc://*/ta/man/translate/figs-metaphor | ὑμεῖς & ἐπ’ ἐλευθερίᾳ ἐκλήθητε | 1 | It is implied that Christ has set believers free from the old covenant. Here freedom from the old covenant is a metaphor for not being obligated to obey it. Alternate translation: “You were called to freedom from the old covenant” or “Christ has chosen you to not be obligated to the old covenant” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 291 | 5:13 | yp6r | ἀδελφοί | 1 | See how you translated this in [Galatians 1:2](../01/02.md). | ||
| 292 | 5:13 | viv6 | rc://*/ta/man/translate/figs-explicit | ἀφορμὴν τῇ σαρκί | 1 | The word *flesh** refers to the part of human nature that does not submit to God. This word sums up the impelling motive of the natural man, and is the moral bias of the man who is not ruled by the Holy Spirit. The relationship between **opportunity** and **the flesh** can be stated more clearly. Alternate translation: “an opportunity for you to behave according to your sinful nature” or “an opportunity to follow the evil desires of your hearts” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 293 | 5:14 | ct8i | ὁ & πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται | 1 | This could mean: (1) “you can state the whole law in just one commandment” (2) “by obeying one commandment, you obey all the commandments” | ||
| 294 | 5:14 | qt9c | rc://*/ta/man/translate/figs-yousingular | ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν | 1 | The words **your** and **yourself** are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 295 | 5:16 | yb58 | rc://*/ta/man/translate/figs-metaphor | Πνεύματι περιπατεῖτε | 1 | Here, **walk** is a metaphor for living. Alternate translation: “conduct your life in the power of the Holy Spirit” or “live your life in dependence on the Spirit” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 296 | 5:16 | dyj7 | rc://*/ta/man/translate/figs-idiom | ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε | 1 | The phrase **you would certainly not fulfill the desires of the flesh**” is an idiom that means “to do what someone desires.” Alternate translation: “You will not do what your sinful nature desires” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 297 | 5:16 | rl5s | rc://*/ta/man/translate/figs-personification | ἐπιθυμίαν σαρκὸς | 1 | The sinful nature is spoken of as if it were a person and wanted to sin. Alternate translation: “what you want to do because of your sinful nature” or “the things you want to do because you are sinful” (See: [[rc://*/ta/man/translate/figs-personification]]). See how you translated this **flesh** in [Galatians 5:13]. | |
| 298 | 5:18 | san8 | οὐκ ἐστὲ ὑπὸ νόμον | 1 | Alternate translation: “you are not obligated to obey the law of Moses” | ||
| 299 | 5:19 | yf2a | rc://*/ta/man/translate/figs-personification | τὰ ἔργα τῆς σαρκός | 1 | The word **flesh** is used as if it were a person. The abstract noun **works** can be translated with the verb “does.” Alternate translation: “what the sinful nature does” or “the deeds if we follow the sinful desires of our hearts” or “what people do because of their sinful nature.” See how you translated **flesh** in [Galatians 5:13] and [Galatians 5:16]. | |
| 300 | 5:21 | rs9b | rc://*/ta/man/translate/figs-metaphor | κληρονομήσουσιν | 1 | The word **inherit** figuratively refers to how believers will receive what God has promised believers like someone who inherits property and wealth from a family member. (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 301 | 5:22 | hez3 | rc://*/ta/man/translate/figs-metaphor | ὁ δὲ καρπὸς τοῦ Πνεύματός | 1 | Here, **fruit** is a metaphor for “result” or “outcome.” Alternate translation: “But what the Spirit produces” or “But the Spirit makes” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 302 | 5:24 | l6ux | rc://*/ta/man/translate/figs-personification | τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις | 1 | Paul speaks of Christians who refuse to live according to their sinful nature as if it were a person and they have killed it on a cross. Alternate translation: “refuse to live according the sinful nature with its passions and desires, as if they killed it on a cross.” See how you translated **flesh** in [Galatians 5:13], [Galatians 5:16], and [Galatians 5:19]. (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 303 | 5:25 | h9hd | εἰ ζῶμεν Πνεύματι | 1 | Alternate translation: “Since God’s Spirit has caused us to be alive” | ||
| 304 | 5:25 | sq7b | rc://*/ta/man/translate/figs-metaphor | Πνεύματι καὶ στοιχῶμεν | 1 | Here, **walk** is a metaphor for how a person lives. Alternate translation: “then we should allow the Holy Spirit to guide how we live” or “let us follow the Holy Spirit in every part of our lives” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 305 | 6:intro | bv8h | 0 | # Galatians 6 General Notes\n\n## Structure and formatting\n\nThis chapter concludes Paul’s letter. His final words address some issues that do not seem to be connected to the rest of his letter.\n\n### Brothers\nPaul writes the words in this chapter to Christians. He calls them “brothers.” This refers to Paul’s Christian brothers and not his Jewish brothers.\n\n## Special concepts in this chapter\n\n### New Creation\n\nPeople who are born again are a new creation in Christ. Christians have been given new life in Christ. They have a new nature in them after they come to faith in Christ. To Paul, this is more significant than a person’s ancestry. (See: [[rc://*/tw/dict/bible/kt/bornagain]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n## Other possible translation difficulties in this chapter\n\n### Flesh\n\nThis is a complex issue. “Flesh” is contrasted with “spirit.” In this chapter, flesh is also used to refer to the physical body. (See: [[rc://*/tw/dict/bible/kt/flesh]] and [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/spirit]]) | |||
| 306 | 6:1 | x8zg | Connecting Statement: | 0 | # Connecting Statement:\n\nPaul teaches believers how they should treat other believers and how God rewards someone who is faithful. | ||
| 307 | 6:1 | ss7l | ἀδελφοί | 1 | See how you translated **brothers** in [Galatians 1:2](../01/02.md), [Galatians 3:15](../03/15.md), [Galatians 4:12](../04/12.md), and [Galatians 5:11](../05/11.md). | ||
| 308 | 6:1 | vm8f | ἐὰν & ἄνθρωπος | 1 | Alternate translation: “if anyone among you” or “if one of you” | ||
| 309 | 6:1 | vts8 | ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι | 1 | This could mean: (1) a fellow believers catches the person committing a sin. Alternate translation: “if someone is discovered in an act of sin” (2) a sin overcomes a person so that they sin. Alternate translation: “if someone among you sins” or “if someone is led astray to sin” | ||
| 310 | 6:1 | t4rm | ὑμεῖς, οἱ πνευματικοὶ | 1 | Alternate translation: “those of you who are guided by the Spirit” or “you who submit to the Spirit” | ||
| 311 | 6:1 | hdj8 | καταρτίζετε τὸν τοιοῦτον | 1 | Alternate translation: “exhort the person who sinned to return to a correct relationship with God” or “you should humbly help bring that person to the right path” | ||
| 312 | 6:1 | tr5r | ἐν πνεύματι πραΰτητος | 1 | This could refer to: (1) the person’s attitude and disposition. Alternate translation: “with an attitude of gentleness” or “in a kind way” (2) the Holy Spirit who is characterized by gentleness is directing the one offering correction. Alternate translation: “through the Holy Spirit of gentleness” or “by following the Holy Spirit who is gentle” | ||
| 313 | 6:1 | rrg9 | rc://*/ta/man/translate/figs-yousingular | σκοπῶν σεαυτόν | 1 | These words treat the Galatians as though they are all one person to emphasize that he is talking to each of them. Alternate translation: “Be concerned about yourselves” or “I say to each one of you, ‘Be careful for yourself’” (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 314 | 6:1 | ljx6 | rc://*/ta/man/translate/figs-activepassive | μὴ καὶ σὺ πειρασθῇς | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that you are tempted and also sin” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 315 | 6:2 | m6jz | ἀναπληρώσετε τὸν νόμον τοῦ Χριστοῦ | 1 | Here, **the law of Christ** does not refer to a set of rules, but most likely to the Messiah’s command to love one another in [John 13:34](../1jn/13/34). It involves submission to the person of Jesus and not to a code or list of commandments. This is similar to Paul’s statement that the law can be summarized by loving one another in [Galatians 5:14]. | ||
| 316 | 6:3 | v6ts | εἰ γὰρ | 1 | **For** could be connected to: (1) **carry one another’s burdens** ([Galatians 6:2](../06/02.md)) (2) **lest you also might be tempted** ([Galatians 6:1](../06/01.md)) (3) *Let us not become conceited** ([Galatians 5:26](../05/26.md)). | ||
| 317 | 6:3 | m4wk | εἶναί τι | 1 | Alternate translation: “he is better than others” | ||
| 318 | 6:3 | zz1g | μηδὲν ὤν | 1 | Alternate translation: “he is not better than others” | ||
| 319 | 6:5 | ee8v | τὸ ἴδιον φορτίον βαστάσει | 1 | The could mean: (1) each person has their own responsibilities and tasks. Alternate translation: “each person must do the work that God has given him” or “each person is responsible for only his work” (2) each person is responsible for their own weaknesses and sins. Alternate translation: “each person is responsible for their own weaknesses” | ||
| 320 | 6:7 | x5pi | rc://*/ta/man/translate/figs-metaphor | ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει | 1 | Here, **sow** represents doing things that end in some kind of result, and **reap** represents experiencing the results of what one has done. Alternate translation: “for just as a farmer gathers in the fruit of whatever kind of seeds he plants, so everyone experiences the results of whatever he does” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 321 | 6:7 | gii9 | rc://*/ta/man/translate/figs-gendernotations | ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος | 1 | Alternate translation: “whatever a person plants” or “whatever someone plants” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 322 | 6:8 | lzz8 | rc://*/ta/man/translate/figs-metaphor | ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ | 1 | Here, **sowing** is a metaphor for doing deeds that will have consequences later. In this case, **sowing to his own flesh** refers to a person doing sinful actions because of his sinful nature. Alternate translation: “the person who continually does deeds following the evil desires of their heart” or “the person who does the things he wants to do because of his sinful nature” or “the person who does what pleases his sinful self” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 323 | 6:8 | dge9 | rc://*/ta/man/translate/figs-metaphor | θερίσει φθοράν | 1 | Here, **destruction** refers to God punishing the person as if the person were harvesting a crop. Alternate translation: “will receive punishment for what he did” or “he will harvest death” or “he will harvest punishment that is forever” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 324 | 6:8 | aqz2 | rc://*/ta/man/translate/figs-metaphor | ὁ δὲ σπείρων εἰς τὸ Πνεῦμα | 1 | Here, **sowing** is a metaphor for doing deeds that will have consequences later. In this case, **sowing to the Spirit** refers to a person who does good actions because he is obeying and following God’s Spirit. Alternate translation: “the person who does the things God’s Spirit loves” or “the person who lives to please the Spirit” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 325 | 6:8 | k1p7 | ἐκ τοῦ Πνεύματος θερίσει ζωὴν αἰώνιον | 1 | Here, **eternal life** refers to God rewarding the person as if the person were harvesting a crop. Alternate translation: “will receive eternal life as a reward from God’s Spirit” or “he will harvest eternal life from the Holy Spirit” | ||
| 326 | 6:9 | u77c | καιρῷ γὰρ ἰδίῳ | 1 | Alternate translation: “for at the proper time” or “when the right time arrives” | ||
| 327 | 6:10 | ax66 | ἄρα οὖν | 1 | Alternate translation: “As a result of this” or “Because of this” | ||
| 328 | 6:10 | jz9i | τοὺς οἰκείους τῆς πίστεως | 1 | Alternate translation: “those who are members of God’s family through faith in Christ” | ||
| 329 | 6:11 | i7ap | Connecting Statement: | 0 | # Connecting Statement:\n\nAs Paul closes this letter, he gives one more reminder that the law does not save and that they should remember the cross of Christ. | ||
| 330 | 6:11 | d6rk | τῇ ἐμῇ χειρί | 1 | This could mean: (1) Paul had someone write most of this letter as Paul told him what to write, but Paul himself wrote this last part of the letter (2) Paul wrote the whole letter himself. | ||
| 331 | 6:12 | kmd7 | εὐπροσωπῆσαι ἐν σαρκί | 1 | Alternate translation: “others will think well of them” or “others will think that they are good people” | ||
| 332 | 6:12 | r5p1 | ἐν σαρκί | 1 | Here, **in the flesh** refers to their desire to circumcise the Galatian believers. Alternate translation: “outwardly” or “by the way their bodies appear” | ||
| 333 | 6:12 | jd4x | rc://*/ta/man/translate/figs-metonymy | τῷ σταυρῷ | 1 | Here, **for the cross** represents what Christ did for us when he died on the cross. Alternate translation: “the work Jesus did on the cross” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 334 | 6:14 | v2qs | rc://*/ta/man/translate/figs-ellipsis | κἀγὼ κόσμῳ | 1 | The words **has been crucified** are understood from the previous phrase. This means that the natural world has stopped having any claims or influence on Paul. Alternate translation: “and I have been crucified to the world” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 335 | 6:15 | n6n7 | καινὴ κτίσις | 1 | Here, **a new creation** refers to the whole process of conversion when someone trusts in the Messiah and the Holy Spirit gives that person new life. | ||
| 336 | 6:16 | b4al | τὸν Ἰσραὴλ τοῦ Θεοῦ | 1 | This could refer to: (1) believers in general are the Israel of God (2) Jewish believers are the Israel of God (3) the Jews in general are the Israel of God | ||
| 337 | 6:17 | cz8a | κόπους μοι | 1 | This means Paul does not want the Galatian believers to doubt his authority or continue to cause him trouble by following teachers who demand them to become circumcised. | ||
| 338 | 6:17 | j729 | ἐγὼ γὰρ τὰ στίγματα τοῦ Ἰησοῦ ἐν τῷ σώματί μου βαστάζω | 1 | Here, **the marks** were scars from people who beat and whipped Paul because they did not like him teaching about Jesus. Alternate translation: “for the scars on my body show that I serve Jesus” | ||
| 339 | 6:18 | pk25 | ἀδελφοί | 1 | See how you translated this in [Galatians 1:2](../01/02.md). |