Discovery BoxGalatians 2:21 
Context2:21 I do not set aside 1 God’s grace, because if righteousness 2 could come through the law, then Christ died for nothing! 3
Galatians 3:11
Context3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. 4
Galatians 3:13
Context3:13 Christ redeemed us from the curse of the law by becoming 5 a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) 6
Galatians 3:22
Context3:22 But the scripture imprisoned 7 everything and everyone 8 under sin so that the promise could be given – because of the faithfulness 9 of Jesus Christ – to those who believe.
Galatians 4:12
Context4:12 I beg you, brothers and sisters, 10 become like me, because I have become like you. You have done me no wrong!
1 tn Or “I do not declare invalid,” “I do not nullify.”
2 tn Or “justification.”
3 tn Or “without cause,” “for no purpose.”
4 tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).
5 tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.
6 sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.
7 tn Or “locked up.”
8 tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.
9 tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
sn On the phrase because of the faithfulness of Jesus Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
10 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
