SIL Translator’s Notes on Galatians 2016 – Page 15

SIL Translator’s Notes on Galatians 2:2

2:2a

I went in response to a revelation: The word revelation means that God “revealed” or “showed” something to Paul. He showed him that he should go to Jerusalem. The apostles in Jerusalem did not send for Paul. Paul wrote this to show that he was under God’s authority, not under the authority of the apostles.

Some other ways to translate this clause are:

I went there because God revealed to me that I should go. (New Living Translation (2004))
-or-
I went because God showed me I should go. (New Century Version)
-or-
I went there because God had told me to go (Contemporary English Version)
-or-
God told me to go to Jerusalem, so I went there.

2:2b

Before you translate 2:2b, compare the Berean Standard Bible with the English Standard Version. Notice where each version puts the clause that includes the word “privately.” (This clause is underlined below.)

and set before them the gospel that I preach among the Gentiles. But I spoke privately to those recognized as leaders (Berean Standard Bible)

and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles (English Standard Version)

In 2:2b, the Berean Standard Bible follows the Greek order more closely than the English Standard Version. Many languages will probably want to follow the Berean Standard Bible order here.

and set before them: The Greek verb that the Berean Standard Bible translates as set before also means “declared,” “communicated,” “explained,” or “made clear.” When Paul arrived in Jerusalem, he explained to the church leaders what he was teaching to the Gentiles. He wanted to get their response. He did this so that everyone would know that he and the church leaders were in agreement about the message that he preached.

Some other ways to translate this verb are:

I explained (Good News Translation)
-or-
shared with them (New Living Translation (2004))
-or-
I told their leaders (New Century Version)

them: The pronoun them refers to the leaders in the Jerusalem church. This is the first time in this passage that Paul referred to these men. In 2:9, he named them: James, Peter, and John. Elsewhere in this passage he referred to them as “the ones who seemed influential” (2:2, 2:6a, 2:6d) and “those who seemed to be pillars” (2:9).

In many languages, you must first introduce people using a noun, not a pronoun. If your language is like that, you will need to:

• Use a noun phrase here. For example:

the church leaders in Jerusalem

• Change the order of the clause so that the clause “those recognized as leaders” comes before the pronoun them. For example:

I had a meeting alone with those men who were influential. I explained to them the message that I preach to the non-Jews

the gospel that I preach among the Gentiles: The word Gentiles: is the same word that Paul used in 1:16b. See also Gentiles, Meaning 1, in the Glossary for more information.

But I spoke privately: The word privately indicates that Paul explained his message only to certain people. It implies that the meeting did not include the entire church.

Some other ways to translate this clause are:

I explained this only to those who were leaders
-or-
I did this alone with the church leaders

to those recognized as leaders: The Greek phrase that the Berean Standard Bible translates as to those recognized as leaders refers to the men who were recognized as important leaders of the church in Jerusalem. These leaders included Peter, James, and John. (See Galatians 2:9 and Acts 15:6.)

Some other ways to translate this phrase are:

the influential people (NET Bible)
-or-
those esteemed as leaders (New International Version (2011))
-or-
the leaders of the church (New Living Translation (1996))
-or-
the leaders (Good News Translation)

A few English versions (such as the English Standard Version and New International Version) translate this phrase as “those who seemed to be leaders.” Such a translation can give the false impression that these men only “seemed” to be leaders, but they were really not leaders. Most commentaries agree that this phrase refers to recognized leaders. In your translation, do not imply that Paul was questioning whether these men were actually leaders of the church.

2:2c

for fear that: The Greek words that the Berean Standard Bible translates as for fear that introduce Paul’s purpose in explaining his message to the church leaders. Paul explained his message to the leaders (2:2b) in order to be sure that they agreed with his work (2:2c).

Some other ways to translate this phrase are:

in order that
-or-
so that I could be sure/certain
-or-
I wanted to make sure that we were in agreement (New Living Translation (2004))

In Greek, these words are more literally “so that not.” So another way to translate these words are:

so that I might not be running, or have run the race, in vain (HCSB)

Paul did not want his work to be for nothing. If the church leaders and Paul did not agree about the content of the gospel, then the spread of the gospel would be hindered. He did not want division between the Jewish believers and the Gentile believers.

2:2d

I was running or had already run in vain: This clause is a metaphor. In this metaphor, Paul compared his work of preaching the gospel to a person running a race. A preacher and a runner are similar in that both people work hard, and neither wants his work to be in vain. A person who runs a race works hard to win. Paul worked hard to preach the gospel. He wanted the gospel that he preached to have lasting effects, and he wanted the leaders to agree that it was the true gospel.

Some ways to translate this metaphor are:

• Keep the metaphor. In most languages, it will be good to add some explanation. For example:

all my work was not in vain and I was running the race for nothing.

• Translate the metaphor as a simile. For example:

all the work that I had done was not like a race that I had run or was running in vain

• Translate the meaning without the metaphor. For example:

I did not want my past work and the work I am now doing to be wasted. (New Century Version)
-or-
what I had done and proposed doing was acceptable to them (Phillips’ New Testament in Modern English)

in vain: The phrase in vain means “useless,” “for nothing,” “without result,” or “without effect.”

Some other ways to translate this phrase are:

wasted (New Century Version)
-or-
useless

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All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

SIL Translator’s Notes on Galatians 3:13

3:13a

In 3:13, Paul returned to the idea of “curse” that he first mentioned in 3:10c.

Christ redeemed us: The Greek word that the Berean Standard Bible translates as redeemed means “released a prisoner or slave by paying the price (a ransom) necessary to free him.” The “price” that Christ had to pay to release us was to suffer pain and humiliation and to die on the cross for us. Jesus freed us from the curse of the law by means of his death on the cross.

Some other ways to translate this word are:

released/freed
-or-
rescued (Contemporary English Version)
-or-
saved
-or-
paid the price to free us (God’s Word)

SIL Translator’s Notes on Galatians 4:16

4:16

Have I now become your enemy by telling you the truth?: The Greek conjunction that the Berean Standard Bible translates as now introduces a conclusion in the form of a rhetorical question. This conclusion is based on 4:14–15. Another way to translate this conjunction is:

So then, have I become your enemy by telling you the truth? (NET Bible)

Have I…become your enemy by telling you the truth?: This is a rhetorical question. Paul used this rhetorical question to show the Galatians his disappointment and disbelief. From the beginning, he had told them the truth, and they treated him as their friend. But when they later rejected the true gospel that he taught and turned to a false gospel, they rejected him and his message. So, in effect, they considered Paul to be their enemy.

Some ways to translate this are:

• As a rhetorical question. For example:

Can it be that I have become your enemy for telling you the truth? (God’s Word)
-or-
So you now consider me to be your enemy because of that same truth I told you then?

• As a statement. For example:

I cannot believe that I have now become your enemy by telling that truth.

by telling you the truth: From the beginning, Paul had taught the true gospel to the Galatians. This was in contrast to the false teaching that they heard from the false teachers.

Some other ways to translate this phrase are:

by telling you the true gospel
-or-
because I spoke the truth to you
-or-
for telling you the truth

SIL Translator’s Notes on Galatians 5:17

5:17a

For: Verse 5:17 explains Paul’s command and statement in 5:16. The Greek introduces this explanation with a conjunction that that the Berean Standard Bible translates as For.

Some English versions do not translate this conjunction. In some languages, it will not be necessary to use a conjunction here either.

the flesh craves what is contrary to the Spirit: The Greek clause that the Berean Standard Bible translates as the flesh craves is similar to the phrase in 5:16b that the Berean Standard Bible translates as “the desires of the flesh.” The difference is that here the word translated as craves is a verb in Greek. The entire clause means that our sinful human nature desires/wants what is against the Holy Spirit.

Some other ways to translate this clause are

What the evil heart/mind desires/wants is against what the Spirit desires/wants
-or-
The sinful nature wants to do evil, which is just the opposite of what the Spirit wants. (New Living Translation (2004))

the flesh: This is the same word as in 5:16b. You should translate it the same way.

See flesh, Meaning 5 in the Glossary.

5:17b

and the Spirit what is contrary to the flesh: In this clause Paul focused on the Spirit’s desires. Just as the sinful nature is opposed to the Spirit, so also the Spirit is opposed to the sinful nature. Paul stated that following the Spirit and gratifying the desires of the sinful nature cannot occur together.

Some other ways to translate this clause are:

likewise what the Spirit desires/wants is against what the evil mind/heart desires/wants
-or-
And the Spirit gives us desires that are the opposite of what the sinful nature desires. (New Living Translation (2004))

Since 5:17a and 5:17b are parallel statements, your translation should also have parallel statements.

flesh: This is the same word as in 5:16b and 5:17a. You should translate it in the same way.

See flesh, Meaning 5 in the Glossary.

5:17c

They are opposed to each other: The word They refers to the flesh and the Spirit. They are opposed to one another.

Some other ways to translate this clause are:

These two are against each other
-or-
The Spirit and the sinful flesh are hostile to each other
-or-
These two things are enemies of each other
-or-
These two disagree with each other

5:17d

so that: Verse 5:17d further explains 5:17a–c. The Greek introduces this explanation with a conjunction that the Berean Standard Bible translates as so that.

Some English versions do not translate this conjunction. In some languages, it will not be necessary to translate this conjunction either.

you do not do what you want: There are several ways to interpret the way this clause is connected to “they are opposed to each other” in 5:17c. The two main interpretations are:

(1) This clause expresses result. The flesh and the Spirit are opposed to each other, and as a result, you cannot do the things you want. For example:

As a result, you don’t always do what you intend to do. (God’s Word)

(2) This clause expresses purpose. The flesh and the Spirit are opposed to each other so that you cannot do the things you want to do. For example:

to prevent you from doing what you would (Revised Standard Version)

It is recommended that you follow interpretation (1), with the majority of English versions.

Some other ways to translate this clause are:

therefore, you cannot do the things that you want to do
-or-
and that is why you are not free to do what you want to do (Phillips’ New Testament in Modern English)

SIL Translator’s Notes on Galatians 1:5

1:5

to whom be glory forever and ever: In this clause, the word glory refers to the “greatness” or “magnificence” of God. Here Paul stated a fact: God is always glorious, great, or magnificent. He always has glory/greatness. Paul was not praying that people recognize God’s glory.

In Greek, there is no verb here, so English versions supply one. In some languages, it will also be necessary to supply a verb here. For example:

God has greatness forever.
-or-
God is always great!

In some languages, the word glory is expressed by the figurative use of a particular word. For example:

God always has heaviness.
-or-
Bigness is/belongs to God forever.

to whom: The pronoun whom refers to God.

forever and ever: This phrase emphasizes the idea of forever. Some other ways to say this are:

without end
-or-
endlessly

Amen: The word Amen means “let it be so.” Many languages transliterate this word.

SIL Translator’s Notes on Galatians 2:13

2:13a

The other Jews: This phrase refers to the other Jewish believers in Antioch who were also eating with Gentiles.

Some other ways to translate this clause are:

The other Jewish believers (Good News Translation)
-or-
The other Christians in Antioch who were Jews

joined him in his hypocrisy: The Greek verb that the Berean Standard Bible translates as hypocrisy is related to the word “hypocrite.” It refers to believing/saying one thing but doing something different. Here, it indicates that Peter and the other Jews in Antioch knew that eating with Gentiles was a good thing. But in front of the Jews from Jerusalem, they pretended that they believed that it was not good. They acted in a way that they did not believe was correct. They did that because they wanted to please other people.

Some other ways to translate this verb are:

acted/behaved in a way that was not right
-or-
they began doing things that they knew were not correct

joined him: This phrase indicates that the other Jewish believers followed Peter’s example. They, too, began to have less fellowship with the Gentile believers.

Some other ways to translate this phrase are:

along with him (English Standard Version)
-or-
followed Peter’s example

2:13b

so that: In this context, the Greek conjunction that the Berean Standard Bible translates as so that indicates a result. Peter and the other Jewish believers stopped eating with the Gentiles, and as a result, Barnabas also stopped eating with them. Here is another way to translate this:

with the result that (New American Standard Bible)

Some English versions, such as the New Century Version, do not translate this conjunction. In some languages, it may not be necessary to translate this conjunction either.

even Barnabas was led astray by their hypocrisy: The Greek word that the Berean Standard Bible translates as hypocrisy is a noun form of the verb “acted hypocritically,” which Paul used in 2:13a. (The Berean Standard Bible translates the verb there with the noun “hypocrisy”). It refers to the actions of Peter and the other Jews: they started to do what they knew was wrong. Their wrong actions caused even Barnabas to do what was wrong.

This clause is passive. Some ways to translate it are:

• Use a passive clause. For example:

even Barnabas was influenced to join them in their hypocrisy (New Living Translation (1996))
-or-
Even Barnabas was influenced by what these Jewish believers did. (New Century Version)

• Use an active clause. For example:

Their hypocrisy led even Barnabas astray.
-or-
What they did fooled/deceived even Barnabas into doing what was wrong.
-or-
Even Barnabas went along with their hypocrisy.
-or-
Even Barnabas followed them in doing what was wrong.

even Barnabas: The Greek word that the Berean Standard Bible translates as even indicates that Paul was surprised at Barnabas’ actions. Because they had worked closely together, he did not expect Barnabas to do such a thing. Here is another way to translate this:

Barnabas himself

was led astray: The Greek verb that the Berean Standard Bible translates as led astray is used in a figurative sense. It has the meaning of being led down the wrong moral path. Barnabas was led away from the truth of the gospel to follow the example of Peter and the other Jewish believers. He, too, stopped eating with the Gentile believers. He should have known better, but he yielded to the pressure of the others.

Some other ways to translate this verb are:

was carried/pulled/dragged along
-or-
was influenced (New Century Version)

SIL Translator’s Notes on Galatians 3:24

3:24a

So: In 3:24, Paul used another figure of speech to explain further what he had already said about the law in the previous verses.

The Greek conjunction that Paul used here normally indicates result. That is why some English versions begin this verse with the conjunction So. However, here, it is better to see 3:24 as simply another figure of speech to explain the role of the law.

Some ways to introduce this verse are:

Let me put it another way (New Living Translation (2004))
-or-
In other words (New Century Version)
-or-
Or, to change the metaphor (Phillips’ New Testament in Modern English)
-or-
Also

Some English versions do not use a conjunction here. In some languages, a conjunction will not be necessary either.

the law became our guardian: This is a metaphor. In this metaphor, the law is compared to a guardian. The word guardian refers to a slave who was put in charge of his master’s child. This word is further defined below.

The law and a guardian are similar in that both (harshly) control someone for a temporary period of time. Just as a guardian controlled a child until he became an adult, so also the law controlled people until Christ came.

Some ways to translate this metaphor are:

• Keep the metaphor. For example:

Moses’ laws served as our guardian (God’s Word)
-or-
the law of Moses watched over us

• Translate it as a simile. For example:

the law can be compared to someone who watches over a child
-or-
the law was like a slave who was in charge of a child

• Translate the meaning without using a figure of speech. For example:

The Law controlled us (Contemporary English Version)

guardian: The word guardian refers to a slave who was put in charge of his master’s child. (The child was about 6 to 16 years of age.) The slave’s job was to discipline the child. He made sure that the child did what he was required to do, including going to school. He did this until the child became an adult. Guardians were often very strict. Sometimes they would slap, beat, whip, or pinch the child to punish and correct him.

It was not the responsibility of a guardian to teach the child formally. Other people were the child’s teachers. So words such as “teacher” or “schoolmaster” are not good words to translate this Greek word.

Some other ways to translate the word guardian are:

child-watcher
-or-
slave in charge of a child

In some languages, it may be more natural to translate the noun guardian as a verb. For example:

the Law was in charge of us until Christ came (Good News Translation)
-or-
the law was like a person who was in control of us until Christ came

to lead us to Christ: The phrase that the Berean Standard Bible translates as to lead us to Christ is literally just “to Christ.” There are two ways to interpret this phrase:

(1) It refers to the time of Christ’s coming. For example:

until Christ came (New International Version (2011))

(New International Version (2011), Revised Standard Version, English Standard Version, Good News Translation, Contemporary English Version, NET Bible, Revised English Bible, New Living Translation (2004))

(2) It refers to the purpose of having the law as a guardian. The purpose was to lead people to Christ. For example:

to lead us to Christ (New International Version)

(Berean Standard Bible, New International Version, King James Version, New American Standard Bible, New Century Version, New Jerusalem Bible)

It is recommended that you follow interpretation (1). This interpretation fits the context well. In this paragraph, Paul was talking about the temporary role of the law. The time of the law ended when the time of faith in Christ came.

3:24b

that we might be justified by faith: This is a purpose clause. There are two things that this could be the purpose of:

(1) It is the purpose of all of 3:24a. The law had a role, but it was only temporary. It was temporary so that we might be justified by faith. We could not be justified by following the law. For example:

a the Law was in charge of us until Christ came, b in order that we might then be put right with God through faith (Good News Translation)

(Berean Standard Bible, New International Version (2011), English Standard Version, Good News Translation, Revised Standard Version, NET Bible)

(2) It is the purpose of Christ’s coming. For example:

a Before Christ came, Moses’ laws served as our guardian. b Christ came so that we could receive God’s approval because of faith. (God’s Word)

It is recommended that you follow interpretation (1). It is a suitable way to understand the Greek grammar.

Some other ways to translate this clause are:

so that, when Christ arrived, we might be justified by faith
-or-

The law did this so that we might be justified by faith.

we might be justified by faith: The Greek verb that the Berean Standard Bible translates as justified means “cause/make to be acceptable/right.” This same verb occurs in 3:8b and 3:11a.

This verb is passive. Some ways to translate this clause are:

• Use a passive verb. For example:

we might be made right by/through faith in him/God
-or-
we could be accepted as righteous by God because of our faith

• As an active. For example:

God would make us right through faith
-or-

God would consider us straight because of our faith

SIL Translator’s Notes on Galatians 4:27

4:27

Verse 4:27 is a quote from Isaiah 54:1. In Isaiah, these words refer to Jerusalem. Jerusalem is commanded to rejoice because God would bring back from captivity the people of this “barren” city. Paul connected Sarah to this verse. She had also been barren.

Paul applied this quotation to the heavenly Jerusalem. The heavenly Jerusalem is like the rejoicing woman. It is free, and those who belong to it are free. Paul wanted the Galatians to recognize that they also belong to the heavenly Jerusalem and are free. They too should rejoice and be glad.

4:27a

For: Verse 4:27 supports Paul’s point in 4:26 that people who believe are free and belong to the Jerusalem in heaven. The Greek introduces this supporting statement with a conjunction that the Berean Standard Bible translates as For.

Another way to translate this conjunction is:

because

Some English versions do not translate this word. In some languages, it may not be necessary to translate this word either.

it is written: This clause introduces the quotation from Isaiah.

Some other ways to translate this clause are:

It is written in the Scriptures (New Century Version)
-or-
the scripture says (Good News Translation)
-or-
as God’s word says
-or-
Isaiah wrote

4:27b–c

This quote from Isaiah contains a form of poetry called parallelism. In this parallelism, the first part of 4:27b is similar in meaning to the first part of 4:27c. And the second part of 4:27b is similar in meaning to the second part of 4:27c.

27b
Rejoice, O barren woman, who bears no children ;

27c
break forth and cry aloud, you who have never travailed ;

In this parallelism, Isaiah described Jerusalem in two ways:

(a) O barren woman, who bears no children

(b) you who have never travailed

If a parallel structure in your language wrongly implies that these two clauses refer to two towns or two women, you may need to combine the parallel parts in these lines. For example:

b-c You who have never given birth, rejoice!

4:27b

Rejoice: The Greek word that the Berean Standard Bible translates as Rejoice means “be glad/happy.” For example:

Be happy (Good News Translation)
-or-
be glad (Contemporary English Version)

O barren woman, who bears no children: The phrases O barren woman and who bears no children are two ways of describing a woman who cannot have children. It is common in Hebrew poetry to say the same thing in two ways.

Some other ways to translate this clause are:

childless woman, you who have never given birth (New Living Translation (2004))
-or-
You childless woman having a closed womb
-or-
woman who has not given birth, woman who has not known pregnancy

In some languages, it is too repetitive or poor style to repeat the same idea. If that is the case in your language, you could combine the two expressions into one expression. For example:

you childless woman (Good News Translation)

4:27c

break forth and cry aloud: The commands break forth and cry aloud both mean “shout.” (As in 4:27b, it is common in Hebrew poetry to say the same thing in two ways.) It is implied that the shouting is for joy. You may need to make this explicit. For example:

raise your voice and shout for joy
-or-
make your voice strong and declare your happiness
-or-
break into a shout of joy (Revised English Bible)
-or-
raise your voice to make known your joy

Here the word cry does not mean “weep.”

As in 4:27b, if it would be considered too repetitive or poor style in your language to translate both expressions, you could combine the two expressions into one. For example:

shout with/for joy

you who have never travailed: The word travailed refers to the pain that a woman has when she gives birth. This clause is another way to refer to a childless woman. If you have an idiom to say this in your language, you can use it.

Some other ways to translate this clause are:

you who never felt the pains of childbirth (Good News Translation)
-or-
you who have never suffered birth pains

4:27d

because: Verse 4:27d is the basis for the commands to rejoice in 4:27b–c. The Greek introduces this basis with a conjunction that the Berean Standard Bible translates as because. Another way to translate this word is:

for (English Standard Version)

more are the children of the desolate woman than of her who has a husband: The Greek phrase that the Berean Standard Bible translates as desolate woman means “deserted woman” or “forsaken woman.” It refers to a woman whose husband has left her. In Isaiah, the desolate woman refers to Jerusalem, which God abandoned. Isaiah prophesied that God would bring back the exiles. The new Jerusalem would be bigger than the old one, the one who had a husband.

Paul applied this verse to the heavenly Jerusalem. The heavenly Jerusalem will have more people than the earthly Jerusalem.

Some other ways to translate these clauses are:

the deserted woman will have many more children than the woman who has a husband
-or-
many are the children of the forsaken woman. They are more than those of the woman who has a husband

are: In Greek, there is no verb in 4:27d. So English versions add a verb. Some use the future “will be” or “will have.” Others use the present are. For example:

the woman who was deserted will have more children (Good News Translation)
-or-
more are the children of the desolate woman (New International Version)

In this verse from Isaiah, the idea is that the woman had many children after her time of being desolate. So, in many languages, the future tense will be better.

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Source: SIL Translator’s Notes on Galatians 2016

SIL Translator’s Notes on Galatians 2:2

SIL Translator’s Notes on Galatians 3:13

SIL Translator’s Notes on Galatians 4:16

SIL Translator’s Notes on Galatians 5:17

SIL Translator’s Notes on Galatians 1:5

SIL Translator’s Notes on Galatians 2:13

SIL Translator’s Notes on Galatians 3:24

SIL Translator’s Notes on Galatians 4:27

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