Discovery BoxGalatians 1:10 
Context1:10 Am I now trying to gain the approval of people, 1 or of God? Or am I trying to please people? 2 If I were still trying to please 3 people, 4 I would not be a slave 5 of Christ!
Galatians 2:12
Context2:12 Until 6 certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this 7 and separated himself 8 because he was afraid of those who were pro-circumcision. 9
Galatians 3:16
Context3:16 Now the promises were spoken to Abraham and to his descendant. 10 Scripture 11 does not say, “and to the descendants,” 12 referring to many, but “and to your descendant,” 13 referring to one, who is Christ.
Galatians 4:15
Context4:15 Where then is your sense of happiness 14 now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me!
1 tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.
2 tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.
3 tn The imperfect verb has been translated conatively (ExSyn 550).
4 tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.
5 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
6 tn The conjunction γάρ has not been translated here.
7 tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).
8 tn Or “and held himself aloof.”
9 tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.
10 tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).
11 tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.
12 tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.
13 tn See the note on “descendant” earlier in this verse.
sn A quotation from Gen 12:7; 13:15; 17:7; 24:7.
14 tn Or “blessedness.”
