Galatians 3

O foolish Galatians
While some translations have, “You foolish Galatians!”, the Greek phrase includes the interjection “O” (Ὦ; Ō), which is used as a unique “marker of personal address” (see BDAG on Ὦ; cf. Matt 15:28; Acts 1:1; Rom 9:20). Since this marker for personal address appears in key places throughout the New Testament, translating “O” consistently helps English readers to better detect when a writer or speaker employs this kind of rhetoric. Not only that, but a survey of the uses of this interjection also helps to show that this unique marker can help to emphasize a certain quality of the people being spoken to (cf. Matt 17:17; Mark 9:19; Luke 24:25). In this case, English readers can discern that Paul is using this interjection to draw special attention to the foolishness of his readers. While he will soon return to addressing them as “Brothers” (v. 15), for now he is making a point that he is speaking to them as fools, and the rest of the verse and immediate context explains why.

who bewitched
Several translations render this verb as though it were in the perfect tense (“who has bewitched”). This would indicate that Paul is using his language to portray someone in a state of having committed this evil. And while it is true that someone was in that state, Paul does does not employ a perfect tense in his question, and so that is not his portrayal or emphasis. Instead, because Paul uses a simple aorist tense (ἐβάσκανεν; ebaskanen; “who bewitched”), readers should understand that Paul is drawing their attention to the mere fact of the action itself, without reference to its duration or any effects on the person who did it. The emphasis is not that bewitching is currently happening, or that it is characterizing the person responsible for it. Rather, the emphasis is simply that the bewitching happened. The mere fact of this astonishes Paul.

learn
“Learn” is the consistent gloss for the Greek word μανθάνω (manthanō; cf. John 6:45; Titus 3:14; Heb 5:8), and so it is likewise the translation here. While Paul is on the hunt for answers, his use of “learn,” as opposed to “find out,” helps to show that he is putting his readers in the position of teachers and himself in the position of the pupil. The irony is that Paul is an apostle of Christ, but with this term, he heightens the pressure on the Galatians by saying that he wants them to teach him about their salvation. In the context, if they answer correctly, it would only prove Paul’s authority and their foolishness.

for nothing
The phrase “for nothing” translates the Greek word εἰκῇ (eikē), which refers to something done without purpose (see BDAG on εἰκῇ). The translation “for nothing” appears already in Romans 13:4, and thus it is implemented here for the sake of consistency. By saying this in the greater flow of his argument, Paul intensifies his efforts to get their attention, questioning whether their suffering for their faith in Christ was purposeless, which must be the case if justification is to be gained in another way. They once were committed enough to endure suffering, but now their leanings tend toward making all of that meaningless.

Just as
Translations differ on the punctuation of verses 5–7 and commentators wrestle with how to divide the sentences. One question is whether verse 6 should begin its own sentence or if it should be attached to verse 5. Whether verse 7 is grammatically connected to verse 6 is another. For the following reasons, this translation has adopted the punctuation shown above: First, regardless of the punctuation between verses 5 and 6, the two verses are connected undeniably by the common theme of faith. Thus, a decision to treat verse 6 as the beginning of its own sentence does not require there to be a sharp logical break between verses 5 and 6. Second, for Paul to intend verse 6 to be a kind of grammatical continuation of verse 5, he would be asking his question and answering it in the same breath. However, if in verse 5 he raises the question, then verses 6 and 7 naturally function as the answer to his question. In verse 6, having raised the question, Paul appeals to the only authoritative basis for answering his question (Scripture). Verse 7 then becomes the command and invitation to share in this understanding. The verses are then understood to be connected with the conjunctions “just as” and “so.” The point is that “just as” Abraham was justified by faith (v. 6), “so” too should the Galatians know that it is those who are of faith who are his children (v. 7).

COUNTED
The Greek verb λογίζομαι (logizomai) means to “count,” “account,” “consider,” or “reckon.” The New Testament writers use it to translate the Old Testament Hebrew term חשׁב (hashav; “regard,” “consider,” “count,” “account”). In Genesis 15:6, which Paul is quoting here, חשׁב (hashav) is translated as “counted,” and here, λογίζομαι (logizomai) is also translated as “counted” since the Greek and Hebrew words communicate very similar ideas and Paul uses λογίζομαι (logizomai) to translate חשׁב (hashav). This helps readers more precisely see the consistency Paul is showing between the Old and New Testaments here. His argument for salvation by faith is grounded in Old Testament theology revealed even in Genesis, as this has always been God’s way of justifying sinners.

so
This translation connects verse 7 to the previous verses rather than beginning a new sentence. Refer to the discussion on verse 6 above for the rationale.

proclaimed
The Greek term behind the translation “proclaimed” is προευαγγελίζομαι (proeuangelizomai), which is nearly the same word used earlier in the book for what is translated as “proclaim the gospel” (εὐαγγελίζω; euangelizō; cf. 1:8, 9, 11, 16, 23). The main difference in terms, however, is the added prefix προ- (pro-), which, in Greek, indicates something happening “beforehand” (cf. Matt 8:29; Luke 11:38; 1 Cor 2:7). In the same way that a “prologue” is a “word beforehand” (pro-logos), this text is saying that Scripture gave Abraham the gospel before (προευαγγελίζομαι; proeuangelizomai) the historical events of the gospel were realized in space and time (1 Cor 15:3ff). And because this news was revealed to Abraham in word, it could become the object of his faith (v. 9; cf. Rom 10:17).

to do
While some have rendered the Greek infinitive ποιῆσαι (ποιῆσαι) as “to perform,” the translation “to do” better translates the simple Greek root (cf. 2:10). In the immediate context, the consistent translation of this term is important because it appears twice, and the ability to sense the connection is what will help the reader interpret verses 10 and 12 correctly. Some have rendered this same term in verse 12 as “practices,” which, by nature of the fact that it carries a different gloss in English, diminishes the overt wordplay in Greek that exists between the verses. However, with both verses saying “do/does,” readers can readily detect the fact that a curse is placed upon those who live under the Law yet fail to do it (v. 10), for the Law is not a system of faith but of deeds (v. 12), and under that system, no one is justified (v. 11).

rather
“Rather” provides a simpler and more concise rendering of the Greek contrastive ἀλλά (alla) than the wordier “on the contrary.” Here Paul contrasts justification by faith versus by Law, explaining that the two are not the same—the Law is not of faith; rather, it is of works as it requires perfect obedience to God’s requirements. If someone is to be justified by the Law, they must live by it perfectly.

does
Refer to the discussion on verse 10 above.

in human terms
The phrase “in human terms” translates the Greek phrase κατὰ ἄνθρωπον (kata anthrōpon), which could also be translated as “according to man.” With the current phrase, it now matches the translation of the same phrase as Paul used it in Romans 3:5. In both cases, the phrase refers to a kind of speech that is according to human convention. Here in Galatians, Paul is highlighting the nature of a human covenant in order to emphasize how his readers should think about the covenant ratified by God (v. 17; cf. Heb 6:16–18). This emphasis on human convention is clear from Paul’s next phrase when he says, “even though it is only a man’s covenant.” Paul’s point is that even when mere men ratify a covenant among themselves, no one sets it aside or adds to it (v. 15). Thus, his readers should not think that the advent of the Law somehow meant that God was adding to or invalidating the promise of the Abrahamic Covenant which He ratified well before then (v. 17).

TO YOUR SEED
The phrase “TO YOUR SEED” has been capitalized to show that it is an allusion to Genesis 17:7. Paul is clearly quoting from what God promised Abraham, and the first quotation is something God did not say (“And to seeds”), while the second is the true quote. With this quotation and allusion made clearer for the reader, one can better discern Paul’s careful attention to the grammar of the original text when he is making his case.

abolish
“Abolish” is a more consistent translation of the Greek term καταργέω (katargeō) throughout the New Testament (cf. Rom 3:3; 1 Cor 1:28; 2 Tim 1:10; Gal 5:11). In line with the case he has been building (see v. 15), Paul says that the enactment of the Law did nothing to abolish the promise of God that was given to Abraham long before. In other words, God’s promise to Abraham remains true and operative and available to all who would believe (v. 22).

by law…by promise
Several translations render the Greek preposition ἐκ (ek) as “on the basis of” in this context. However, it is the same preposition translated as “by” in verses 2, 5, 8, 11, 21, 22, and 24 in this chapter alone. While the thrust of the preposition is “from” or “out of,” Paul uses it several times in this chapter to compare and contrast two ways of supposedly receiving the blessings of salvation. Using this preposition, Paul asks the readers whether they received the Spirit “by…works” or “by hearing with faith” (v. 2). He asks whether God provides the Spirit “by…works” or “by hearing with faith” (v. 5). And here in this context, Paul discusses whether Abraham’s inheritance is gained “by law” or “by promise.” With the consistent translation of this word, readers can see that Paul is in a deep discussion on the means of receiving the Lord’s blessing and provision, and he is adamant that God’s blessing comes to those who receive it by faith. After all, such was the case for Abraham.

through promise
The translation “through promise” rather than “by means of a promise” serves to more literally and concisely render διʼ ἐπαγγελίας (di’ epangelias), and better mirrors the earlier phrase “by promise” (ἐξ ἐπαγγελίας; ex epangelias). Further, leaving out the English indefinite article (i.e., “promise” vs. “a promise”) helps to bring out Paul’s emphasis on the concept of promise itself, rather than pointing out any promise in particular (though God did give Abraham a particular promise). Thus, the emphasis is on the character or nature of “promise” as opposed to another category. The inheritance to be given to Abraham was not “by law” but “through promise.” This was the way God determined to bring it about, as Paul argues here.

by the hand
Various translations render the construction ἐν χειρὶ (en cheiri) sometimes as “by,” “through,” or “by the agency of.” Literally, it is “by hand,” and so it is translated here as “by the hand of…”. This was a very familiar idiom to the Jews, as the same phrase was used very often in the Old Testament (87x) to speak of the agency by which God accomplishes things, especially giving revelation to His people (e.g., Exod 9:35; Lev 26:46; Isa 20:2). Here in Galatians 3:19 is the only place this idiom is used in the New Testament. Paul is using distinctly Old Testament language to appeal to Jewish believers, and the literal translation as “by the hand of…” helps readers to see this more clearly.

God is one
The phrase “God is one” literally translates θεὸς εἷς ἐστιν (theos heis estin). While some translations elaborate further, adding another word in italics to say “God is only one,” leaving it exactly as it is in Greek helps to portray Paul’s clear allusion to the most important tenet of theology given to Israel (Deut 6:4; cf. Mark 12:29). This positions Paul to make a convincing argument to the Jews. Mediators are required when there is more than one party involved, but Paul’s point here is that God made a unilateral promise to Abraham, and thus there is no need for the mediation of the Law by which to save people. This is grounded in the truth that God is one, and He simply swore by Himself to accomplish salvation for those who believed.

May it never be!
The exclamation, “May it never be!” represents the Greek construction μὴ γένοιτο (mē genoito), which is a strong way of expressing the desire that something never take place. Thus, other translations choose something like “God forbid!,” “By no means!,” or “Absolutely not!” to translate it. These all accurately convey the idea, but “May it never be!” is most literal to the Greek text because the verb used here comes from γίνομαι (ginomai) which is a state-of-being verb, negated and used in the optative mood, which communicates a strong desire that the action of the verb not take place. This expression is used by Paul 14 times in his writings (Rom 3:4, 6; 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; 1 Cor 6:15; Gal 2:17; here; 6:14).

by law
“By law” translates the construction ἐκ νόμου (ek nomou). This is a simpler and more precise translation than something like “on the basis of law.” The the preposition itself conveys the idea of something separating or deriving from a source, but the English translation differs depending on whether Paul uses it adjectivally or adverbially. When Paul uses it adverbially, as he does here, the translation is “by,” and when he uses it adjectivally, the translation is “of” (cf. 3:7). In both cases, however, the preposition conveys the idea that something comes by means of a source. Thus, Paul is arguing here that if the law was able to impart life, then righteousness could come by it. But because every person is shut up under sin and cannot fulfill the law, righteousness cannot be gained by law ἐκ νόμου (ek nomou), but must instead be by faith ἐκ πίστεως (ek pisteōs) in Jesus Christ (v. 22). Thus, the translation “by law” communicates the Greek accurately, and also helpfully parallels the similar construction “by faith” in a symmetrical contrast.

held in custody
“Held in custody” translates the Greek verb φρουρέω (phroureō), which communicates the idea of detainment or confinement. Using “held in custody” rather than “kept in custody” helps to more precisely convey the negative connotations of this term, and provides the accurate word picture of a prison guard holding someone captive. Paul is explaining that the Law demonstrated sinners to be in this kind of confinement. And in demonstrating this, the Law paves the way for one to see the dire need for faith in Christ as the only way for a sinner to be truly justified (v. 24).

shut up for the coming faith
The phrase “for the coming faith” is a translation of the Greek εἰς τὴν μέλλουσαν πίστιν (eis ten mellousan pistin). While the preposition εἰς (eis) parallels the repetition of this word in the phrase “unto Christ” in the next verse, in English “for” captures the same nuance of purpose and direction while maintaining English grammar and readability. The participle μέλλουσαν (mellousan; “coming”) functions as an adjective describing “faith” (πίστιν; pistin) and is rendered in that manner here; some other translations have interpreted it instead as describing the coming of the revelation of faith, but this fails to account for the fact that the participle has the same case as “faith” and is governed by the same article. While a somewhat difficult verse to translate into English, the rendering here helps the reader see the word order and grammar of the Greek, preserves the parallel intention with the next verse, and maintains readability in English.

unto Christ
The phrase “unto Christ” translates the Greek phrase εἰς Χριστόν (eis Christon). In light of the discussion above on verse 23, it is important to note that the prepositional phrase highlights the direction unto which the instruction of the Law points. While some translations add phrases like “to bring us to” or “to lead us to,” those phrases are more properly expositions of the text rather than translations of the text. The Greek itself can simply be rendered “unto Christ” and the expositor can unfold this meaning further when teaching. With this phrase, Paul’s is saying that the Law itself served the holy purpose of pointing sinners to Christ, who alone kept the Law, such that they could be justified by faith in Him.

and
The translation “and” (καὶ; kai) rather than “nor” here brings out the unexpected shift in Paul’s wording for this final contrast. While he has mentioned “neither Jew nor Greek” (οὐδὲ; oude) and “neither slave nor free man” (οὐδὲ; oude), he changes his language here, saying, “no male and female” (καὶ; kai). This last pairing is decidedly and intentionally distinct from the previous two. Further, Paul uses very specific terminology for male and female (ἄρσεν καὶ θῆλυ; arsen kai thēly), which is the exact terminology used to translate the account of God’s creation of man in Genesis 1:27 (LXX: ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς; arsen kai thēly epoiēsen autous; “male and female He created them”). Thus, Paul is intentionally using creation language here, fully affirming the God-ordained distinction between male and female while still communicating that the gospel of salvation by faith does not discriminate between the two.