Galatians 1

through man
While some translations have “nor through the agency of man,” the simpler phrase “nor through man” provides a more literal rendering of the Greek phrase οὐδὲ διʼ ἀνθρώπου (oude di’ antrōpou). Along with being a more literal translation, this wording here also more directly contrasts with the altenative: “but through Jesus Christ and God the Father” (ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς; alla dia Iēsou kai theou patros). Paul opens this letter to the Galatians with a strong emphasis that his apostolic authority comes directly from God rather than from any human source.

marvel
“Marvel” translates θαυμάζω (thaumazo), which has the idea of being impressed or astonished to an extraordinary degree. It is often the response to seeing great divine signs or miracles (e.g., Matt 8:27; 9:33; Luke 11:14) and is sometimes coupled with the words “astonished” or “astounded” (e.g., Luke 9:43; Acts 2:7). It is consistently rendered with “marvel” in this translation throughout the New Testament (excepting two cases where “wonder” better fits the context; Mark 14:44 and Luke 1:21). This allows the reader to recognize the word anywhere it appears. Here, Paul communicates that his extreme disappointment and surprise that the Galatians were abandoning the true gospel he had taught them.

so
The Greek term behind “so” here is οὕτως (houtōs), which, at its basic level, describes the manner in which something is done (i.e., “in this way”). This understanding has caused debate regarding how to read the statement. Some view “so” as a way of describing the intensity of the quickness (as if to say “so very quickly”), while others interpret it in terms of the way or manner of something (“in this way”). Of these two options, the former is understood to be the case here because when the adverb οὕτως (houtōs) is paired with an adjective or another adverb (in this case, “quickly”), it describes intensity (cf. Rev 16:18; Gal 3:3; Heb 12:21; see BDAG on οὕτως). Thus, Paul marvels here at the speed with which the Galatians are abandoning the true gospel.

disturbing
The use of “disturbing” (ταράσσω; tarassō) connects Paul’s statements here to the “disturbance” caused by the Judaizers at the Jerusalem Council in Acts 15 (cf. Acts 15:24). Importantly, the issues in both passages are the same as they surround the nature of the gospel and justification by faith alone. Consistent translation helps the reader to see the connection of themes between the passage in Acts and this one.

want
“Want” translates the Greek verb θέλω (thelō), which is a key term in Galatians that Paul uses to describe the false teachers and their desires, and to contrast them with his own. This theme appears throughout this epistle (3:2; 4:9, 17, 20, 21; 6:12, 13), and consistent translation with either “want” or “wish” helps the reader to pick up on what Paul is doing with his intentional wording.

proclaim…proclaimed
Some translations render the term εὐαγγελίζω (euangelizō) as “preach…a gospel,” but the gloss for “preach” is reserved for κηρύσσω (kēryssō; cf. Rom 10:15), and the essence the specific term used here is the verbal announcement of good news. It focuses less attention on the herald (preacher) who delivers the message (cf. Rom 10:14), and more on the act of verbal transmission of the message itself. Noting the use of this term helps readers to see how Paul is framing his point to stress that the gospel itself is of greater importance than an apostle or an angel from heaven. No matter who brings it, if it is a false gospel, the person giving it is to be accursed.

let him be accursed
The translation “let him be accursed” rather than “he is to be accursed” more strongly conveys the imperative mood of the Greek verb ἔστω (estō). Paul is employing serious curse language here. It is a grave and abominable error to abandon the true gospel in exchange for another, no matter how convincing the source from which it came, and Paul’s strong language here is quite appropriate.

proclaiming
Refer to the discussion on verse 8 above.

let him be accursed
Refer to the discussion on verse 8 above.

seeking the favor
The translation of this term is difficult to capture in English because the basic meaning of the term itself is “to persuade,” and Paul is nuancing the term in the context. Paul is not highlighting the act or ongoing process of persuasion as much as the desired result of persuasion, namely, having the support of another person. For that reason, the translation of “seeking the favor” has been retained. By framing the issue in regards to the end result of his actions, Paul is emphatically denying the idea that he does what he does chiefly in order to win the support of other men. His main goal, rather, is to have the favor of God on his life.

For I make known to you
Several translations render this phrase as, “For I would have you know,” but the Greek grammar provides a simple present tense (Γνωρίζω γὰρ ὑμῖν; Gnōrizō gar hymin) that is better captured by the phrase, “For I make known to you.” In that way, it is a near match to what is found in 1 Corinthians 15:1, where Paul also introduces the gospel (Γνωρίζω δὲ ὑμῖν; Gnōrizō de hymin). The language draws straightforward attention to something Paul wants his readers to understand in what he is currently saying.

proclaiming as good news
Normally εὐαγγελίζω (euangelizō) is translated as “proclaim as good news” or “proclaim the gospel.” In this case, because of the cognate construction “gospel” (εὐαγγέλιον; euangelion) here it is translated as “proclaiming as good news” (cf. 1 Cor 15:1). With these two cognates, Paul distinguishes the gospel itself from his agency in proclaiming it as good news. By doing this with his rhetoric, Paul sets up for his point that the gospel exists independently of those who declare it. It did not come from man but from God Himself (cf. 1:12), and so man must not tamper with it or turn aside from it (1:9).

conduct
While some translations render this term with a range of nuances in English (e.g., “life,” “behavior,” “manner of life”), the word “conduct” provides a consistent translation of the Greek term ἀναστροφή (anastrophē) across all 13 of its occurences in the New Testament (Gal 1:13; Eph 4:22; 1 Tim 4:12; Heb 13:7; James 3:13; 1 Pet 1:15, 18; 2:12; 3:1, 2, 16; 2 Pet 2:7; 3:11). As in English, the Greek term refers to “conduct expressed according to certain principles” (see BDAG on ἀναστροφή), and here Paul is referencing his former conduct that flowed from his zeal for, as he says, “the traditions of my fathers” (v. 14). However, when God called Paul to salvation, Paul gained a new “code of conduct” that is not according to man and did not come to him through a meeting with the apostles or any consultation with flesh and blood (vv. 16–17). Because of the radical difference in the source of his present conduct, Paul is explaining to his readers how they ought to understand and interpret his work of proclaiming the gospel to them.

far more
Some translate the Greek adverb here as “more extremely” or “so extremely,” but the phrase “far more” captures the nuances of the Greek in English. The root word here is περισσός (perissos), which refers to an extraordinary measure or quantity of something, but the form of the word used in this context (περισσοτέρως; perissoterōs) is comparative (hence, “far more”). And because the term is an adverb, it modifies the verb of “being.” The translation “being far more” reads smoothly in English and provides greater consistency with other occurrences of the word in the New Testament. In context, the reader can also see that, when it comes to Paul’s modifiers, verse 13 describes Paul’s intensity without reference to other people (e.g., “beyond measure”), while verse 14 describes Paul’s intensity in a comparative or relative sense (e.g., “beyond many,” “being far more”). This helps to show how Paul is saying that his efforts were not only zealous in their own right (v. 13), but he was also more zealous than those around him (v. 14).

the traditions of my fathers
While some translations have “traditions of my ancestors” or “ancestral traditions” here, the Greek phrase τῶν πατρικῶν μου παραδόσεων (tōn patrikōn mou paradoseōn) is literally translated as “the traditions of my fathers.” Throughout Scripture, the Jewish people would regularly refer to all prior generations of Jews, and especially those individuals especially renowned in Jewish history, as their “fathers,” going ultimately back to Abraham. The language of “fathers” (used over 500x in Scripture, almost always in “Judaistic” contexts, beginning in Gen 15 with Abraham) emphasizes something passed down or continued throughout generations, as fathers would hand down traditions, customs, beliefs, and even physical inheritances to their sons. Thus, Paul explains here that he has no pattern of being enticed or swayed by whatever “new” ideas or systems were in vogue (unlike the Athenians in Acts 17:21). Rather, he was fully committed, even zealous, for the longstanding traditions of the Jewish fathers. This zeal for what had been passed down from fathers to sons for generations could thus only be overcome by divine power. Thus, Paul uses this as evidence to show that his gospel is not according to man, but rather direct revelation from Jesus Christ. He could only be swayed from the traditions of his fathers because God (a much greater “Father,” cf. vv. 1, 3, 4) had set him apart for the Gospel of Christ, even from his mother’s womb (v. 15).

proclaim Him as good news
Refer to the discussion on verses 8 and 11. While many translations simply have “preach Him,” the Greek text here literally reads εὐαγγελίζωμαι αὐτὸν (euangelizōmai auton), translated here as “proclaim Him as good news.” This rendering with “proclaim” keeps this term distinct from the standard root for “preach” (κηρύσσω; kērussō; cf. Rom 10:15). Furthermore, the term here (εὐαγγελίζω; euangelizō) also entails the concept of “good news” (one can discern the root for the term “evangelism” in the Greek, which refers to proclaiming the gospel or good news). With the direct object “Him” (αὐτὸν; auton), the wording “proclaim Him as good news” best captues the sense of the Greek in English. What comes from this translation is the additional nuance that Paul was not simply “heralding” or “preaching” Christ among the Gentiles. Rather, his language draws attention to how Christ is good news for the Gentiles. This brings another dimension into the reader’s understanding of God’s will for Paul. It was not only to steer him away from the unbiblical traditions of his fathers, but it was to do so in order to bring blessing and good news to the non-Jewish nations of the world.

which are in Christ
While some older translations have “the churches…which were in Christ,” the Greek phrase here is more accurately translated as “the churches…which are in Christ” (ταῖς ἐκκλησίαις…ταῖς ἐν Χριστῷ; tais ekklēsiais…tais en Christō). The former could confusingly indicate that they had been in Christ but something happened. Rather, Paul simply means to reference “the churches in Christ” at the time of his writing. Since this phrase technically does not have a verb in Greek, it might be roughly translated, “the churches of Judea—the ones in Christ”). However, using the state of being verb, “are,” for translation conveys the idea better and more smoothly in English. Paul specifies here that these churches are “in Christ” to intensify the contrast of his pre- and post-conversion life, as these churches saw him as a great enemy because he had been persecuting Christ (cf. v. 13).

proclaiming the good news of the faith
Refer to the discussions on verses 8, 11, and 16 above.