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gender roles into question. Nancy
Bedford says that this does not mean that there is no distinction between males and females; instead, it means that there is no room for gender hierarchy in the gospel. The second interpretation states that one must recognize the historical background of Paul's time. Jeremy Punt argues that although many scholars want to say that this verse signifies changing gender norms, it actually reflects on the patriarchal structure of Paul's time. In Paul's time, females and males were considered one sex, and the female was understood to be the inferior version of the male. It is under this one sex understanding that Paul says that "there is no longer male and female", and it therefore does not show an abolition of the boundary between genders because that boundary did not exist in Paul's time. "There is no longer Jew or Greek, slave or free, male or female" refers to the universality of salvation through Christ which does not discriminate ethnicity, social status or gender. At the same time, the women in Paul's time would also not necessarily have heard an ideology of gender equality from the message of Galatians 3:28 because of their subordinated status in society at that time. Punt argues that in Galatians 3:28, Paul's intention was to fix social conflicts rather than to alter gender norms. By stating the importance of becoming one in Christ, Paul tries to give his society a new identity, which is the identity in Christ, and he believes that this will fix the social conflicts.
1240:, this classification has fallen out of favor in contemporary scholarship. Some instead refer to them as Agitators. While many scholars have claimed that Paul's opponents were circumcisionist Jewish followers of Jesus, the ability to make such determinations with a reasonable degree of certainty has been called into question. It has often been presumed that they traveled from Jerusalem, but some commentators have raised the question of whether they may have actually been insiders familiar with the dynamics of the community. Furthermore, some commentaries and articles pointed out the inherent problems in mirror-reading, emphasizing that there is not sufficient evidence to reconstruct the arguments of Paul's opponents. It is not enough to simply reverse his denials and assertions as it does not result in a coherent argument nor can it possibly reflect the thought processes of his opponents accurately. It is nearly impossible to reconstruct the opponents from Paul's text because their representation is necessarily polemical. All that can be said with any certainty is that they supported a different position of Gentile relations with Jews than Paul did.
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or to the church of Christ as a whole (Jewish and
Gentiles all included). Those who believe that "Israel of God" only refers to ethnically Jewish believers, argue that had Paul meant the entire church, he would use the word "mercy" before "peace", because Paul "sees peace as the petition for the church, while mercy is the request for unredeemed Jews". Other scholars, such as G. K. Beale, argue that the Old Testament backdrop of Galatians 6:16—e.g. a verse such as Isaiah 54:10 wherein God promises mercy and peace to Israel—suggests that "the Israel of God" refers to a portion of the new, eschatological Israel "composed of Jews and Gentiles".
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same vessels used by
Gentiles. As Sanders explains, Galatia's Jews and Gentiles might have had to share the same cup and loaf (i.e. food from the same vessels). Other scholars such as James Dunn argue that Cephas was "already observing the basic food laws of the Torah" and then "men from James advocated an even stricter observance". Schreiner himself argues that Peter "actually ate unclean food—food prohibited by the OT law—before the men from James came". Depending on how one construes "eating with the Gentiles" in Galatians 2:12, one may reach different conclusions as to why Paul was so angry with Peter in Antioch.
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1459:: "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." The debate surrounding that verse is legend and the two schools of thought are (1) this only applies to the spiritual standing of people in the eyes of God, it does not implicate social distinctions and gender roles on earth; and (2) this is not just about our spiritual standing but is also about how we relate to each other and treat each other in the here and now.
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1519:". Some focus on the relationship between the law of Christ and the Old Testament Decalogue. Still other scholars argue that whereas the "Mosaic law is abolished", the new "law of Christ fits with the Zion Torah", which "hails from Zion ... and is eschatological". Schreiner himself believes that the law of Christ is equivalent to Galatians 5:13–14's "law of love". According to Schreiner, when believers love others, "they behave as Christ did and fulfill his law".
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Gundry-Volf argues for a more general approach, stating that one's gender does not provide any benefit or burden. Pamela
Eisenbaum argues that Paul was exhorting his readers to be mindful in changing conduct in relationships that involved people of different status. Ben Witherington argues that Paul is combatting the position espoused by opponents who were attempting to influence Paul's community to return to the patriarchal standards held by the majority culture.
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there is no longer a distinction between them. However, the meaning of this verse is not expounded upon further by Paul. In modern politics, the debate about the meaning of
Galatians 3:28 is significant, as it is used by different people and scholars in order to make normative claims about sexuality, gender, and even marriage. The ongoing nature of this debate reveals that scholars still have not come to a unified conclusion regarding Paul's theology.
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1414:, and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries ... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr.
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majority of scholars have treated as an objective genitive, translating it as "faith in Jesus Christ". Daniel
Harrington writes, "the subjective genitive does not oppose or do away with the concept of faith in Christ. Rather, it reestablishes priorities. One is justified by the faith of Jesus Christ manifested in his obedience to God by his death upon the cross. It is on the basis of that faith that one believes in Christ".
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to emphasize his final words. Classics scholar Steve Reece has compared similar autographic subscriptions in thousands of Greek, Roman, and Jewish letters of this period and observes that large letters are a normal feature when senders of letters, regardless of their education, take the pen from their amanuensis and add a few words of greeting in their own hands.
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mentioned the decision of the
Council of Jerusalem that Gentiles should not be circumcised. The absence of this argument from Paul strongly implies Galatians was written prior to the council. Since the council took place in 48–49 AD, and Paul evangelized South Galatia in 47–48 AD, the most plausible date for the writing of Galatians is 48 AD.
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of the Spirit to set it free from sin as humans are. Peter Oakes argues that
Galatians cannot be construed as depicting the law positively because the Law played the role it was meant to play in the scope of human history. Wolfgang Reinbold argues that, contrary to the popular reading of Paul, the Law was possible to keep.
2491:) it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr.
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found this view less likely and wondered why it would be necessary for the
Jerusalem Council (Acts 15) to take place at all if the issue were settled in Acts 11:30/12:25, as this view holds. Defenders of the view do not think it unlikely an issue of such magnitude would need to be discussed more than
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Galatians 3:28 is one of the most controversial and influential verses in
Galatians. There are three different pairs that Paul uses to elaborate his ideology. The first one is "Jew or Greek", the second one is "slave or free", and the third one is "male and female", Paul states that in Jesus Christ
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This distinction of law and gospel has been imperative to Luther's understanding of Paul's Judaism as well, but modern scholarship has formed a new perspective of the Judaism of Paul's time. "Luther's treatment of Galatians has affected most interpretations of the letter, at least among Protestants,
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in Galatians 2:16. Grammatically, this phrase can be interpreted either as an objective genitive "through faith in Jesus Christ" or as a subjective genitive "through the faith of Jesus Christ". There are theological ramifications to each position, but given the corpus of the Pauline literature, the
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As Thomas Schreiner explains, there is significant debate over the meaning of Peter's eating with the Gentiles—specifically, why might the eating have been considered wrong? E. P. Sanders argues that though Jews could eat in the same location with Gentiles, Jews did not want to consume food from the
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Position (1) emphasises the immediate context of the verse and notes that it is embedded in a discussion about justification: our relationship with God. Position (2) reminds its critics that the "whole letter context" is very much about how people got on in the here and now together, and in fact the
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Some commentators have postulated that Paul's large letters are owed to his poor eyesight, his deformed hands, or to other physical, mental, or psychological afflictions. Other commentators have attributed Paul's large letters to his poor education, his attempt to assert his authority, or his effort
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and the priority of his faith to the covenant of circumcision. Paul explains that the law was introduced as a temporary measure, one that is no longer efficacious now that the seed of Abraham, Christ, has come. Chapter 4 then concludes with a summary of the topics discussed and with the benediction,
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3:1–7). Some have read this autobiographical narrative as Paul's defense of his apostolic authority. Others, however, see Paul's telling of the narrative as making an argument to the Galatians about the nature of the gospel and the Galatians' own situation. The two instances of the word "Judaism" in
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At the heart of Luther's Lectures on Galatians is the doctrine of the proper distinction between law and gospel. While Luther's contemporary opponents failed to see this—whether they were the papists, enthusiasts, Anabaptists, Sacramentarians, or antinomians—law/gospel articulation defined Luther's
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Many scholars debate the meaning of the phrase "Israel of God" in Galatians 6:16, wherein Paul wishes for "peace and mercy" to be "even upon the Israel of God". As Schreiner explains, scholars debate whether "Israel of God" refers to ethnically Jewish believers "within the church of Jesus Christ",
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Much variety exists in discussions of Paul's view of the Law in Galatians. Nicole Chibici-Revneanu noticed a difference in Paul's treatment of the Law in Galatians and Romans. In Galatians the law is described as the "oppressor" whereas in Romans Paul describes the Law as being just as much in need
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The South Galatian view holds that Paul wrote Galatians before the First Jerusalem Council, probably on his way to it, and that it was written to churches he had presumably planted during either his time in Tarsus (he would have traveled a short distance, since Tarsus is in Cilicia) after his first
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Biblical scholars agree that Galatians is a true example of Paul's writing. The main arguments in favor of the authenticity of Galatians include its style and themes, which are common to the core letters of the Pauline corpus. George S. Duncan described its authenticity as "unquestioned. In every
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is seen to indicate that such a letter did not yet exist, since Paul would have been likely to use it against the legalism confronted in Galatians. Finally, this view doubts Paul's confrontation of Peter (Gal. 2:11) would have been necessary after the events described in Acts 15. If this view is
888:. Biblical scholar Bruce Metzger writes: "through careful research relating to paper construction, handwriting development, and the established principles of textual criticism, scholars can be rather certain about where these errors and changes appeared and what the original text probably said."
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There are two different interpretations within the modern scholarship regarding the meaning and function of Paul's statement that "there is no longer male and female". The first interpretation states that Paul's words eliminate the biological differences between males and females and thus calls
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A third theory is that Galatians 2:1–10 describes Paul and Barnabas' visit to Jerusalem described in Acts 11:30 and 12:25. This theory holds that the epistle was written before the Council was convened, possibly making it the earliest of Paul's epistles. According to this theory, the revelation
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Much debate surrounds what Paul means by "law of Christ" in Galatians 6:2, a phrase that occurs only once in all of Paul's letters. As Schreiner explains, some scholars think that the "law of Christ" is the sum of Jesus's words, functioning as a "new Torah for believers". Others argue that the
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Paul's letter is addressed "to the churches of Galatia", but the location of these churches is a matter of debate. Most scholars agree that it is a geographical reference to the Roman province in central Asia Minor, which had been settled by immigrant Celts in the 270s BC and retained Gaulish
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or a factor leading up to the Council. He writes, "did Paul's argument in Galatians flow out of the Jerusalem Council's decision, or did it come before the Jerusalem Council and possibly help shape that very decision?" It would have been enormously helpful to Paul's argument if he could have
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says, "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus." According to Norbert Baumert, Galatians 3:28 is Paul's declaration that one can be in relationship with Jesus no matter their gender. Judith
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and argues that "works of the law" is speaking of obedience to the Torah acting as a way of being atoned for. Michael Bachmann argues that this phrase is a mention of certain actions taken by Jewish people to distinguish themselves and perpetuate separation between themselves and Gentiles.
1066:) during his missionary journeys. They seem to have been composed mainly of Gentile converts. After Paul's departure, the churches were led astray from Paul's trust/faith-centered teachings by individuals proposing "another gospel" (which centered on salvation through the
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how Paul's Letter to the Galatians represents a sweeping rejection of Jewish Law (Torah). In so doing, Paul clearly takes his Christ movement out of the orbit of Judaism and into an entirely different milieu. Paul's stance constitutes a major contrast to the position of
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1074:), whom Paul saw as preaching a "different gospel" from what Paul had taught. The Galatians appear to have been receptive to the teaching of these newcomers, and the epistle is Paul's response to what he sees as their willingness to turn from his teaching.
884:, the earliest reasonably complete version available to scholars today, dates to approximately AD 200, around 150 years after the original was drafted. This papyrus is fragmented in a few areas, causing some of the original text to be missing. The
849:, by contextualizing the role of the law in light of the revelation of Christ. The Epistle to the Galatians has exerted enormous influence on the history of Christianity, the development of Christian theology, and the study of the Apostle Paul.
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The central dispute in the letter concerns the question of how Gentiles could convert to Christianity, which shows that this letter was written at a very early stage in church history, when the vast majority of Christians were Jewish or Jewish
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This epistle addresses the question of whether the Gentiles in Galatia were obligated to follow Mosaic Law to be part of the Christ community. After an introductory address, the apostle discusses the subjects which had occasioned the epistle.
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In the first two chapters, Paul discusses his life before Christ and his early ministry, including interactions with other apostles in Jerusalem. This is the most extended discussion of Paul's past that we find in the Pauline letters (cf.
1224:). Fung holds, then, that Paul's apostolic mission began almost immediately in Damascus (Acts 9:20). While accepting that Paul's apostolic anointing was likely only recognized by the Apostles in Jerusalem during the events described in
1501:), Robert Keith Rapa argues Paul is speaking of viewing Torah-observances as the means of salvation which he is seeking to combat in the Galatian congregation. Jacqueline de Roo noticed a similar phrase in the works
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mentioned (Gal. 2:2) corresponds with the prophecy of Agabus (Acts 11:27–28). This view holds that the private speaking about the gospel shared among the Gentiles precludes the Acts 15 visit, but fits perfectly with
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visit to Jerusalem as a Christian, or during his first missionary journey, when he traveled throughout southern Galatia. If it was written to the believers in South Galatia, it would likely have been written in 49.
861:. Another indicator that the letter is early is that there is no hint in the letter of a developed organization within the Christian community at large. This puts it during the lifetime of Paul himself.
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Galatians 1:13-14 are the only references to it in the whole New Testament; not until half a century later in the writings of Ignatius would "Judaism" and "Christianity" be considered two "religions".
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up to the present time... Problems with Luther's interpretations and perspectives have become evident in modern times, particularly in his understanding and treatment of Judaism in Paul's day.
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The identity of these "opponents" is disputed. However, the majority of modern scholars view them as Jewish Christians, who taught that in order for converts to belong to the
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1145:. The similarity between this epistle and the epistle to the Romans has led to the conclusion that they were both written at roughly the same time, during Paul's stay in
1448:(such as those found immediately prior in Galatians 5:19-21) were a form of ethical instruction very common in the Greco-Roman world and a popular formulation of ancient
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Scholars have debated whether it is possible to reconstruct the arguments against which Paul is arguing. Though these opponents have traditionally been designated as
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also subscribes to the "North Galatian Hypothesis". Koester points out that the cities of Galatia in the north consist of Ankyra, Pessinus, and Gordium (of the
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Masaki, Naomichi (July 2017). "In Search of Celebrating the Reformation Rightly: Luther's Lectures on Galatians (1531/1535) as the Banner of the Reformation".
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Chapter 3 exhorts the Galatian believers to stand fast in the faith as it is in Jesus. Paul engages in an exegetical argument, drawing upon the figure of
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suggests that Galatians was "written in the middle or late 50s, only a few years after the Antiochene incident he narrates". Eminent biblical scholar
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also objected to this view since it "clearly implies that his Apostolic office and labours were well known and recognized before this conference."
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1010:. Jon Jordan notes that an interesting point to be made in the search for the dating of Galatians concerns whether or not it is a response to the
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The North Galatian view holds that the epistle was written very soon after Paul's second visit to Galatia. In this view, the visit to
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In the conclusion of the epistle, Paul wrote, "See with what large letters I am writing to you with my own hand." (Galatians 6:11,
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The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism
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correct, the epistle should be dated somewhere around 47, depending on other difficult-to-date events, such as Paul's conversion.
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Punt, Jeremy (2010). "Power and Liminality, Sex and Gender, and Gal 3:28: A Postcolonial, Queer Reading of an Influential Text".
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1194:. It further holds that continuing to remember the poor (Gal. 2:10) fits with the purpose of the Acts 11 visit, but not Acts 15.
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followed by 5:1–6:10 teaching about the right use of their Christian freedom. Chapter 5 also discusses circumcision.
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Coogan, Michael David (2007). Coogan, Michael David; Brettler, Marc Zvi; Newsom, Carol Ann; Perkins, Pheme (eds.).
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discussion about justification came out of an actual example of people treating other people differently (2:11ff).
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The New Oxford Annotated Bible with the Apocryphal/Deuterocanonical Books: New Revised Standard Version, Issue 48
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845:. Paul argues that the Gentile Galatians do not need to adhere to the tenets of the Mosaic Law, particularly
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Reiher, Jim (March 2012). "Galatians 3: 28 – Liberating for women's ministry? Or of limited application?".
2161:. The Bible Knowledge Background Commentary. Vol. 2. Colorado Springs, Colorado: Victor. p. 462.
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Paul's Large Letters: Paul's Autographic Subscription in the Light of Ancient Epistolary Conventions
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that states a Knowledge editor's personal feelings or presents an original argument about a topic.
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Wilson, Todd A. (2005-10-01). "'Under Law' in Galatians: A Pauline Theological Abbreviation".
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an ethnic group of Celtic people in central Anatolia. The letter was originally written in
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notes with respect to verse 6:11 that at this point "the apostle takes the pen from his
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Peace and Mercy Upon the Israel of God: The Old Testament Background of Galatians 6:16b
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This development led to some schools of thought, such as Canadian religious historian
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The New Testament indicates that Paul spent time personally in the cities of Galatia (
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The Conversation Continues: Studies in Paul & John in Honor of J. Louis Martyn
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Murphy-O'Connor, Jerome (April 2, 2012). "The Unwritten Law of Christ (Gal 6:2)".
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Sanders, E. P. (1990). "Jewish Association with Gentiles and Galatians 2:11–14".
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Lightfoot continues, "From the time when letters began to be forged in his name (
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1436:, a list of attributes the author says indicate people living in accord with the
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Argument: Abraham's Children through Incorporation into Christ by Faith (3:7–4:7)
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with the end of Ephesians and the beginning of Galatians (the text ΠΡΟϹ ΓⲀλⲀΤⲀϹ,
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Stanton, G. N. (2007). "67. Galatians". In Barton, John; Muddiman, John (eds.).
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In this letter, Paul is principally concerned with the controversy surrounding
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legacy in the thinking of his colleagues, students, and generations after him.
1455:
Probably the most famous single statement made in the Epistle, by Paul, is in
1420:), that his hand-writing may reflect the energy and determination of his soul.
1411:
1268:
1067:
1044:
985:
919:
913:
895:
881:
854:
201:
3536:. Vol. 11 (11th ed.). Cambridge University Press. pp. 394–396.
3352:
3131:
3095:
3045:
2988:
Dunn, James D. G. (May 1983). "The Incident at Antioch (Galatians 2:11–18)".
2842:
2758:
2386:
2013:
1298:
How Paul Received and Defended the Gospel: Paul and the "Pillars" (1:11–2:14)
4069:
2419:
1589:
1237:
1130:
520:
3557:
3366:(first (paperback) ed.). Oxford University Press. pp. 1152–1165.
3086:
3069:
1776:
1592:
was formed in large part by his interpretation of Galatians. Masaki claims
2806:
2787:
4576:
4146:
4133:
4112:
4059:
4054:
3465:
2834:
1082:
1330:
The Basic Pattern of the New Life: Serving One Another in Love (5:13–15)
1097:. It would appear, from Paul's response, that they cited the example of
4588:
4453:
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1391:
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1198:
1191:
1138:
1110:
1098:
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1029:
808:
197:
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2351:. Grand Rapids: William. B. Eerdmans Publishing Company. p. 205.
1995:
1441:
1221:
1059:
128:
3201:
A Critical and Exegetical Commentary on the Epistle to the Galatians
2662:
1992:
From Law to Logos : reading St. Paul's Epistle to the Galatians
3392: This article incorporates text from a publication now in the
4399:
3720:
2890:
Meilaender, Glibert (2018). "The Decalogue as the Law of Christ".
2195:
Antioch & Rome: New Testament Cradles of Catholic Christianity
1320:
Exhortation and Warning: Faith, Spirit, and Righteousness (5:1–12)
1276:
Introduction: The Cross and the Preeminence of the Gospel (1:1–10)
1260:
1228:/Acts 11:30, Fung does not see this as a problem for this theory.
1109:. They certainly appear to have questioned Paul's authority as an
1063:
980:
2694:(Augmented 3rd ed.). Oxford University Press. p. 318.
1850:
Misquoting Jesus: The Story Behind Who Changed the Bible and Why
1445:
1040:
880:
The original of the letter (autograph) is not known to survive.
3689:
3561:
3070:"Tendencies in the interpretation of Galatians 3:28 since 1990"
2587:. Louisville, London: Westminster John Knox. pp. 133–156.
1623:, whose group in Jerusalem adhered to the observance of Torah.
3425:
1081:, they must be subject to some or all of the Jewish Law (i.e.
110:
29:
2402:
Galatians: a new translation with introduction and commentary
1541:
1532:
1415:
1311:
Rebuke and Reminder: Faith, Spirit, and Righteousness (3:1–6)
1271:, and the concluding paragraph is written with his own hand".
3433:
3167:
3165:
2953:
2951:
2938:
2936:
2371:. Kansas City, Missouri: Beacon Hill Press of Kansas City.
1197:
In addition, the exclusion of any mention of the letter of
1333:
Implementing the New Life: Walking by the Spirit (5:16–24)
973:
line it betrays its origin as a genuine letter of Paul."
891:
Surviving early complete and partial manuscripts include:
1781:
The Epistle to the Galatians was composed in Koine Greek.
3188:. Cambridge: Cambridge University Press. pp. 76–80.
2568:. Nashville, Tennessee: Abingdon Press. pp. 466–67.
3248:
Haltgren, Arland (Summer 2000). "Luther on Galatians".
3116:. Presbyterian Publishing Corporation. pp. 101–2.
2517:. Grand Rapids, Michigan: Baker Academic. p. vii.
2224:. Vol. 2. Berlin: Walter de Gruyter. p. 114.
1883:(2nd ed.). United Bible Societies. pp. 1–16.
53:
1028:
records Paul traveling to the "region of Galatia and
3516:
Jewish messianic Commentary on Galatians (Jerusalem)
1113:, perhaps appealing to the greater authority of the
4617:
4535:
4489:
4387:
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4131:
4093:
4038:
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3595:
2788:"Research on the Letter to the Galatians 2000–2010"
2718:
The Reverse of the Curse: Paul, Wisdom, and the Law
2303:
2301:
2299:
2297:
1336:
Some Specific Parameters of the New Life (5:25–6:6)
3268:
2328:. In Foakes Jackson, F. J.; Lake, Kirsopp (eds.).
1847:
1825:. Nashville, TN: Abingdon Press. pp. 463–66.
1759:
1757:
1755:
1704:. Wheaton, Illinois: Crossway. 2018. p. 972.
811:. Scholars have suggested that this is either the
3421:Online translations of the Epistle to Galatians:
3290:Betz, H. D. (2007), "Galatians, Epistle to the",
2369:Galatians: a commentary in the Wesleyan tradition
1410:At this point the apostle takes the pen from his
3026:Matera, Frank J.; Harrington, Daniel J. (2007).
1944:. London: Hodder & Stoughton. p. xviii.
1652:Textual variants in the Epistle to the Galatians
1540:There is debate about the meaning of the phrase
1024:features of culture and language in Paul's day.
3411:(New and revised ed.). T. Nelson and Sons.
3145:
3143:
3141:
1600:
1594:
1408:
2771:Reiher comes down on the side of position (2).
2332:. Vol. 5. London: Macmillan. p. 201.
3701:
3573:
3489:Galatians, Paul, The Torah-Law & Legalism
3030:. Collegeville, Minnesota: Liturgical Press.
772:
546:
8:
2854:
2852:
2566:A Critical Introduction to the New Testament
1823:A Critical Introduction to the New Testament
1647:Prayer of St. John Gabriel Perboyre to Jesus
1152:This third date takes the word "quickly" in
1915:. Erroll F. Rhodes (trans.). Grand Rapids:
1678:. It is most commonly abbreviated as "Gal."
1339:The Urgency of Living the New Life (6:7–10)
1288:Rebuke: The Occasion of the Letter (1:6–10)
830:and later translated into other languages.
3942:
3708:
3694:
3686:
3580:
3566:
3558:
2990:Journal for the Study of the New Testament
2501:Commentary on the Epistle to the Galatians
2469:: CS1 maint: location missing publisher (
2193:Brown, Raymond E.; Meier, John P. (1983).
1406:, in his Commentary on the epistle, says:
779:
765:
564:
553:
539:
87:
3501:John Chrysostom's Commentary on Galatians
3171:
3085:
3021:
3019:
2957:
2942:
2877:
2805:
2027:"Introduction to the Book of Galatians".
1881:A Textual Commentary on the New Testament
1627:Gender, sexuality, and modern scholarship
1580:
1344:Closing: Cross and New Creation (6:11–18)
1301:The Truth of the Gospel Defined (2:15–21)
76:Learn how and when to remove this message
3551:) is being considered for deletion. See
2650:. Cambridge: Macmillan. pp. 211–12.
2197:. New York: Paulist Press. p. 113.
2148:
2146:
2144:
1247:
2607:
1990:Jordan, Jon R.; Still, Todd D. (2016).
1691:
1663:
576:
99:
3506:An alternative commentary on Galatians
3427:Bible Gateway 35 languages/50 versions
2740:
2738:
2462:
2273:"New Testament Study Helps: Galatians"
1917:William B. Eerdmans Publishing Company
1485:Regarding "under the law" (Gal. 3:23;
3435:Unbound Bible 100+ languages/versions
3318:, Grand Rapids, MI: Eerdman's Press,
3107:
3105:
2968:
2966:
2929:. Minneapolis: Augsburg. p. 360.
2786:Tolmie, Francois D. (July 12, 2012).
2781:
2779:
2777:
2581:"Paul's Story: Theology as Testimony"
2404:(1st ed.). New York: Doubleday.
2362:
2360:
2358:
7:
2326:"The Apostolic Council of Jerusalem"
2307:
2255:
1942:The Epistle of Paul to the Galatians
1816:
1814:
1763:
1306:The Defense of the Gospel (3:1–5:12)
886:text of surviving manuscripts varies
119:, showing 2 Cor 11:33–12:9
4640:Other books referenced in the Bible
4599:New Testament manuscript categories
2648:St. Paul's Epistle to the Galatians
1740:from the original on April 21, 2022
1293:The Truth of the Gospel (1:11–2:21)
1087:controversy concerning circumcision
857:, which historians refer to as the
4170:Testaments of the Three Patriarchs
2977:. Abingdon Press. pp. 170–88.
2823:The Journal of Theological Studies
2583:. In Longenecker, Bruce W. (ed.).
2349:Tyndale New Testament Commentaries
1718:from the original on June 3, 2021.
1581:Luther's theology and antisemitism
1432:. Galatians 5:22-23 describes the
1325:The Life of the Gospel (5:13–6:10)
968:Authorship of the Pauline Epistles
25:
3654:There is neither Jew nor Greek...
3555:to help reach a consensus. ›
3527:"Galatians, Epistle to the"
3477:A Brief Introduction to Galatians
3112:Bedford, Nancy Elizabeth (2016).
2221:Introduction to the New Testament
1854:. San Francisco: Harper. p.
1670:The book is sometimes called the
1497:". Regarding "works of the law" (
3454:
3387:
1379:Galatians 2:11-14 describes the
1216:Defenders of this view, such as
585:
519:
507:
109:
34:
4655:Biblical and Quranic narratives
3337:, Grand Rapids, MI: Zondervan,
3275:. New York: St. Martin's Press.
3231:Concordia Theological Quarterly
3199:Burton, Ernest De Witt (1920).
1795:Galatians Through the Centuries
1672:Letter of Paul to the Galatians
819:, or a large region defined by
3186:Israel in the Apostolic Church
2330:The Beginnings of Christianity
1956:The New Oxford Annotated Bible
115:Papyrus 46, one of the oldest
1:
3333:Schreiner, Thomas R. (2010),
2721:. Mohr Siebeck. p. 181.
2153:McDonald, Lee Martin (2004).
1402:) Regarding this conclusion,
1387:on issues like circumcision.
1004:
989:
746:Apostles in the New Testament
3442:Galatians – King James Bible
3315:The Epistle to the Galatians
3292:Yale Anchor Bible Dictionary
3068:Tolmie, D. F. (2014-07-02).
2579:Barclay, John M. G. (2002).
2400:Martyn, James Louis (1997).
1642:Paul the Apostle and Judaism
1533:
1428:Galatians 5:14 mentions the
1416:
1362:Biblical law in Christianity
1348:This outline is provided by
1209:once. New Testament scholar
1137:, is identical with that of
4714:1st-century Christian texts
3511:A Secular Site on Galatians
3464:public domain audiobook at
3363:The Oxford Bible Commentary
2927:Essays on Biblical Theology
2155:"Introduction to Galatians"
1105:as a mark of receiving the
870:Surviving early manuscripts
847:religious male circumcision
4740:
4635:English Bible translations
4023:Song of the Three Children
3271:How Jesus Became Christian
3203:. Scribner's. p. 358.
3184:Richardson, Peter (1969).
3002:10.1177/0142064X8300501801
2904:10.1177/106385121802700312
2585:Narrative Dynamics in Paul
2564:Holladay, Carl R. (2005).
1962:: New York, 2001), 309 NT.
1940:Duncan, George S. (1934).
1879:Metzger, Bruce M. (1994).
1821:Holladay, Carl R. (2005).
1730:"Bible Book Abbreviations"
1614:How Jesus Became Christian
1576:Significance and reception
1567:Meaning of "Israel of God"
1542:
1481:Under law and works of law
1359:
1043:people living in northern
965:
873:
4673:
3408:Easton's Bible Dictionary
3403:Galatians, Epistle to the
3294:, Yale University Press,
2646:Lightfoot, J. B. (1865).
2433:Keener, Craig S. (2018).
2157:. In Evans, Craig (ed.).
1231:
938:Codex Ephraemi Rescriptus
813:Roman province of Galatia
795:is the ninth book of the
701:Coptic Apocalypse of Paul
473:New Testament manuscripts
27:Book of the New Testament
4709:Epistle to the Galatians
3644:Fruit of the Holy Spirit
3589:Epistle to the Galatians
3553:templates for discussion
3548:Epistle to the Galatians
2759:10.1177/0014524611431773
2715:Pate, C. Marvin (2000).
2345:The Acts of the Apostles
2343:Marshall, I. H. (1980).
2218:Koester, Helmut (2000).
1977:Early Christian Writings
1434:Fruit of the Holy Spirit
1119:James (brother of Jesus)
1085:). The letter indicates
793:Epistle to the Galatians
4497:Intertestamental period
3533:Encyclopædia Britannica
3267:Wilson, Barrie (2008).
2497:Joseph Barber Lightfoot
1960:Oxford University Press
1621:James, brother of Jesus
526:Christianity portal
4481:Apocalyptic literature
4118:Paralipomena of Baruch
3399:Easton, Matthew George
3087:10.4314/actat.v33i2s.6
2925:Gese, Hartmut (1981).
2367:Lyons, George (2012).
2324:Lake, Kirsopp (1933).
2078:Acts 13:13; 14:1; 14:8
1605:
1599:
1590:justification by faith
1588:fundamental belief in
1444:like this and also of
1422:
1272:
1000:
799:. It is a letter from
56:by rewriting it in an
4645:Additional Scriptures
4609:New Testament uncials
3214:Beale, G. K. (1999).
2807:10.4314/actat.v32i1.7
2661:Reece, Steve (2017).
2513:Moo, Douglas (2013).
1846:Ehrman, Bart (2005).
1793:Riches, John (2007).
1251:
999:is visible at centre)
984:
874:Further information:
4630:Bible version debate
4604:New Testament papyri
4550:Samaritan Pentateuch
4175:Testament of Abraham
4113:1, 2, and 3 Meqabyan
2747:The Expository Times
2489:2 Thessalonians 3:17
1998:: Wipf & Stock.
1734:Logos Bible Software
1551:Sexuality and gender
1253:Valentin de Boulogne
1143:Council of Jerusalem
1012:Council of Jerusalem
751:Pauline Christianity
483:Johannine literature
184:Acts of the Apostles
117:New Testament papyri
4724:New Testament books
4572:Muratorian fragment
4507:New Testament canon
4502:Old Testament canon
4395:Chapters and verses
4013:Additions to Daniel
3979:Additions to Esther
3649:Incident at Antioch
3437:at Biola University
2635:2Thessalonians 3:17
2485:2 Thessalonians 2:2
1797:. Wiley-Blackwell.
1543:δια πιστεος Χριστου
1534:Pistis tou Christou
1457:chapter 3, verse 28
1381:incident at Antioch
1176:South Galatian view
1170:Alexander the Great
1125:North Galatian view
957:Authorship and date
950:Codex Claromontanus
876:Biblical manuscript
468:New Testament canon
4719:Canonical epistles
4185:Testament of Jacob
4180:Testament of Isaac
4065:Prayer of Manasseh
4028:Bel and the Dragon
4008:Letter of Jeremiah
3494:2006-06-13 at the
3482:2016-03-04 at the
3472:Related articles:
3310:Fung, Ronald Y. K.
2835:10.1093/jts/fli108
2631:2Thessalonians 2:2
2620:Galatians 5:1–6:10
2493:pelikois grammasin
2031:. Crossway. 2008.
1611:who points out in
1417:pelikois grammasin
1273:
1149:in roughly 56–57.
1107:covenant blessings
1091:Sabbath observance
1052:Antioch of Pisidia
1001:
988:, a manuscript of
932:Codex Alexandrinus
835:Gentile Christians
696:Apocalypse of Paul
684:Related literature
598:Pauline literature
394:Book of Revelation
58:encyclopedic style
45:is written like a
4696:
4695:
4665:Textual criticism
4228:
4227:
4152:Psalms of Solomon
4095:Orthodox Tewahedo
3683:
3682:
3450:at GospelHall.org
3344:978-0-310-24372-4
3123:978-0-664-23271-9
3037:978-0-8146-5972-4
2667:. T&T Clark.
2524:978-0-8010-2754-3
2448:978-1-108-42681-7
2378:978-0-8341-2402-8
2005:978-1-4982-8971-9
1926:978-0-8028-4098-1
1711:978-1-4335-6343-0
1658:Explanatory notes
1430:Great Commandment
993: AD 150–250
928:(4th/5th century)
859:Jewish Christians
789:
788:
563:
562:
493:Pastoral epistles
326:Catholic epistles
86:
85:
78:
47:high-school essay
18:Book of Galatians
16:(Redirected from
4731:
4545:Dead Sea Scrolls
4527:Dating the Bible
4405:Historical books
4042:Eastern Orthodox
3955:Eastern Orthodox
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3670:Textual variants
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3468:Various versions
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3429:at GospelCom.net
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3496:Wayback Machine
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2595:
2578:
2577:
2573:
2563:
2562:
2558:
2547:
2543:
2536:
2532:
2525:
2512:
2511:
2507:
2482:
2478:
2461:
2449:
2432:
2431:
2427:
2412:
2399:
2398:
2394:
2379:
2366:
2365:
2356:
2342:
2341:
2337:
2323:
2322:
2318:
2306:
2295:
2286:
2284:
2271:
2270:
2266:
2254:
2250:
2243:
2239:
2232:
2217:
2216:
2212:
2205:
2192:
2191:
2187:
2180:
2176:
2169:
2152:
2151:
2142:
2135:
2131:
2124:
2120:
2113:
2109:
2104:Galatians 1:1–9
2102:
2098:
2091:
2087:
2076:
2072:
2061:
2057:
2050:
2046:
2039:
2029:ESV Study Bible
2026:
2025:
2021:
2006:
1989:
1988:
1984:
1971:
1970:
1966:
1954:M. Coogan, ed.
1953:
1949:
1939:
1938:
1934:
1927:
1919:. p. 124.
1903:
1902:
1898:
1891:
1878:
1877:
1873:
1866:
1845:
1844:
1840:
1833:
1820:
1819:
1812:
1805:
1792:
1791:
1787:
1775:
1774:
1770:
1762:
1753:
1743:
1741:
1728:
1727:
1723:
1712:
1698:
1697:
1693:
1688:
1683:
1682:
1669:
1665:
1660:
1638:
1629:
1583:
1578:
1569:
1553:
1538:
1525:
1516:
1512:
1503:found at Qumran
1494:
1483:
1474:
1469:
1364:
1358:
1346:
1327:
1317:Appeal (4:8–31)
1308:
1295:
1278:
1246:
1234:
1187:
1178:
1133:, mentioned in
1127:
1095:Mosaic Covenant
1021:
1007:
992:
979:
970:
964:
959:
902:Codex Vaticanus
878:
872:
867:
807:communities in
805:Early Christian
803:to a number of
785:
756:
755:
736:
735:
726:
725:
711:Paul and Thecla
686:
685:
676:
675:
651:2 Thessalonians
646:1 Thessalonians
606:
605:
559:
530:
518:
508:
506:
498:
497:
463:
462:
453:
452:
444:
428:
424:Johannine works
411:
410:
399:
398:
385:
382:
371:
350:
322:
314:
298:
282:
278:2 Thessalonians
273:1 Thessalonians
266:
250:
234:
205:
204:
189:
188:
173:
170:
136:
135:
120:
101:
82:
71:
65:
62:
54:help improve it
51:
39:
35:
28:
23:
22:
15:
12:
11:
5:
4737:
4735:
4727:
4726:
4721:
4716:
4711:
4701:
4700:
4694:
4693:
4691:
4690:
4685:
4680:
4674:
4671:
4670:
4668:
4667:
4662:
4660:Synod of Hippo
4657:
4652:
4647:
4642:
4637:
4632:
4627:
4621:
4619:
4615:
4614:
4612:
4611:
4606:
4601:
4596:
4594:Masoretic Text
4591:
4586:
4579:
4574:
4569:
4562:
4557:
4552:
4547:
4541:
4539:
4533:
4532:
4530:
4529:
4524:
4519:
4514:
4509:
4504:
4499:
4493:
4491:
4487:
4486:
4484:
4483:
4478:
4477:
4476:
4471:
4466:
4461:
4451:
4450:
4449:
4444:
4434:
4433:
4432:
4430:Minor prophets
4427:
4425:Major prophets
4417:
4407:
4402:
4397:
4391:
4389:
4385:
4384:
4382:
4381:
4376:
4371:
4366:
4361:
4356:
4351:
4346:
4341:
4336:
4331:
4326:
4321:
4316:
4311:
4306:
4299:
4294:
4289:
4284:
4279:
4274:
4269:
4264:
4259:
4254:
4249:
4244:
4238:
4236:
4230:
4229:
4226:
4225:
4223:
4222:
4217:
4212:
4211:
4210:
4203:Pseudepigrapha
4199:
4197:
4196:Classification
4193:
4192:
4190:
4189:
4188:
4187:
4182:
4177:
4166:
4164:
4158:
4157:
4155:
4154:
4149:
4144:
4142:Psalms 152–155
4138:
4136:
4129:
4128:
4126:
4125:
4120:
4115:
4110:
4105:
4099:
4097:
4091:
4090:
4088:
4087:
4082:
4077:
4072:
4067:
4062:
4057:
4051:
4049:
4047:
4046:
4043:
4039:
4036:
4035:
4033:
4032:
4031:
4030:
4025:
4020:
4010:
4001:
3996:
3991:
3986:
3981:
3976:
3971:
3965:
3963:
3961:
3960:
3957:
3952:
3946:
3940:
3927:
3926:
3924:
3923:
3918:
3913:
3908:
3903:
3898:
3893:
3888:
3883:
3878:
3873:
3868:
3863:
3858:
3853:
3848:
3843:
3838:
3833:
3828:
3823:
3818:
3813:
3808:
3803:
3798:
3796:1–2 Chronicles
3793:
3788:
3783:
3778:
3773:
3768:
3763:
3758:
3753:
3748:
3742:
3740:
3725:
3724:
3715:
3713:
3712:
3705:
3698:
3690:
3681:
3680:
3678:
3677:
3672:
3666:
3664:
3660:
3659:
3657:
3656:
3651:
3646:
3640:
3638:
3634:
3633:
3631:
3630:
3625:
3620:
3615:
3610:
3605:
3599:
3597:
3593:
3592:
3587:
3585:
3584:
3577:
3570:
3562:
3540:
3539:
3538:
3524:, ed. (1911).
3522:Chisholm, Hugh
3518:
3513:
3508:
3503:
3498:
3486:
3470:
3469:
3452:
3444:
3439:
3431:
3418:
3417:External links
3415:
3414:
3413:
3385:
3373:978-0199277186
3372:
3357:
3343:
3330:
3324:
3306:
3300:
3285:
3282:
3279:
3278:
3259:
3240:
3221:
3206:
3191:
3176:
3174:, p. 381.
3172:Schreiner 2010
3161:
3137:
3122:
3101:
3060:
3058:Gal. 3:28 NRSV
3051:
3036:
3015:
2980:
2962:
2960:, p. 141.
2958:Schreiner 2010
2947:
2945:, p. 360.
2943:Schreiner 2010
2932:
2917:
2882:
2880:, p. 359.
2878:Schreiner 2010
2870:
2861:Revue Biblique
2848:
2813:
2773:
2734:
2727:
2707:
2700:
2680:
2673:
2653:
2638:
2623:
2612:
2600:
2593:
2571:
2556:
2541:
2530:
2523:
2505:
2476:
2447:
2425:
2410:
2392:
2377:
2354:
2335:
2316:
2293:
2264:
2248:
2237:
2230:
2210:
2203:
2185:
2174:
2167:
2140:
2129:
2118:
2107:
2096:
2085:
2070:
2055:
2044:
2038:978-1433502415
2037:
2019:
2004:
1982:
1964:
1947:
1932:
1925:
1909:Aland, Barbara
1896:
1889:
1871:
1864:
1838:
1831:
1810:
1803:
1785:
1768:
1751:
1721:
1710:
1690:
1689:
1687:
1684:
1681:
1680:
1662:
1661:
1659:
1656:
1655:
1654:
1649:
1644:
1637:
1634:
1628:
1625:
1582:
1579:
1577:
1574:
1568:
1565:
1556:Galatians 3:28
1552:
1549:
1537:
1530:
1524:
1521:
1511:
1508:
1482:
1479:
1473:
1470:
1468:
1465:
1357:
1354:
1350:Douglas J. Moo
1345:
1342:
1341:
1340:
1337:
1334:
1331:
1326:
1323:
1322:
1321:
1318:
1315:
1312:
1307:
1304:
1303:
1302:
1299:
1294:
1291:
1290:
1289:
1286:
1277:
1274:
1245:
1242:
1233:
1230:
1211:J.B. Lightfoot
1186:
1183:
1177:
1174:
1162:Helmut Koester
1126:
1123:
1020:
1017:
978:
975:
966:Main article:
963:
960:
958:
955:
954:
953:
947:
941:
935:
929:
923:
917:
911:
905:
899:
871:
868:
866:
863:
787:
786:
784:
783:
776:
769:
761:
758:
757:
754:
753:
748:
743:
737:
733:
732:
731:
728:
727:
724:
723:
721:Prayer of Paul
718:
716:Peter and Paul
713:
708:
703:
698:
693:
687:
683:
682:
681:
678:
677:
674:
673:
668:
663:
658:
653:
648:
643:
638:
633:
628:
623:
618:
613:
607:
596:
595:
594:
591:
590:
582:
581:
574:
573:
572:of articles on
561:
560:
558:
557:
550:
543:
535:
532:
531:
529:
528:
516:
503:
500:
499:
496:
495:
490:
480:
475:
470:
464:
461:Related topics
460:
459:
458:
455:
454:
451:
450:
445:
443:
442:
437:
431:
429:
427:
426:
421:
415:
412:
406:
405:
404:
401:
400:
397:
396:
390:
389:
384:
383:
381:
380:
374:
372:
370:
369:
364:
359:
353:
351:
349:
348:
343:
337:
335:
329:
328:
321:
320:
315:
313:
312:
307:
301:
299:
297:
296:
291:
285:
283:
281:
280:
275:
269:
267:
265:
264:
259:
253:
251:
249:
248:
243:
237:
235:
233:
232:
227:
221:
219:
213:
212:
206:
196:
195:
194:
191:
190:
187:
186:
180:
179:
172:
171:
169:
168:
163:
158:
153:
147:
144:
143:
137:
127:
126:
125:
122:
121:
114:
106:
105:
97:
96:
84:
83:
42:
40:
33:
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
4736:
4725:
4722:
4720:
4717:
4715:
4712:
4710:
4707:
4706:
4704:
4689:
4686:
4684:
4681:
4679:
4676:
4675:
4672:
4666:
4663:
4661:
4658:
4656:
4653:
4651:
4648:
4646:
4643:
4641:
4638:
4636:
4633:
4631:
4628:
4626:
4623:
4622:
4620:
4616:
4610:
4607:
4605:
4602:
4600:
4597:
4595:
4592:
4590:
4587:
4585:
4584:
4580:
4578:
4575:
4573:
4570:
4568:
4567:
4563:
4561:
4558:
4556:
4553:
4551:
4548:
4546:
4543:
4542:
4540:
4538:
4534:
4528:
4525:
4523:
4520:
4518:
4515:
4513:
4510:
4508:
4505:
4503:
4500:
4498:
4495:
4494:
4492:
4488:
4482:
4479:
4475:
4472:
4470:
4467:
4465:
4462:
4460:
4457:
4456:
4455:
4452:
4448:
4445:
4443:
4440:
4439:
4438:
4435:
4431:
4428:
4426:
4423:
4422:
4421:
4418:
4415:
4411:
4408:
4406:
4403:
4401:
4398:
4396:
4393:
4392:
4390:
4386:
4380:
4377:
4375:
4372:
4370:
4367:
4365:
4362:
4360:
4357:
4355:
4352:
4350:
4347:
4345:
4342:
4340:
4337:
4335:
4332:
4330:
4327:
4325:
4322:
4320:
4317:
4315:
4312:
4310:
4307:
4305:
4304:
4300:
4298:
4295:
4293:
4290:
4288:
4285:
4283:
4280:
4278:
4277:2 Corinthians
4275:
4273:
4272:1 Corinthians
4270:
4268:
4265:
4263:
4260:
4258:
4255:
4253:
4250:
4248:
4245:
4243:
4240:
4239:
4237:
4235:
4234:New Testament
4231:
4221:
4218:
4216:
4215:New Testament
4213:
4209:
4206:
4205:
4204:
4201:
4200:
4198:
4194:
4186:
4183:
4181:
4178:
4176:
4173:
4172:
4171:
4168:
4167:
4165:
4163:
4159:
4153:
4150:
4148:
4145:
4143:
4140:
4139:
4137:
4135:
4130:
4124:
4123:Broader canon
4121:
4119:
4116:
4114:
4111:
4109:
4106:
4104:
4101:
4100:
4098:
4096:
4092:
4086:
4083:
4081:
4078:
4076:
4073:
4071:
4068:
4066:
4063:
4061:
4058:
4056:
4053:
4052:
4050:
4044:
4041:
4040:
4037:
4029:
4026:
4024:
4021:
4019:
4016:
4015:
4014:
4011:
4009:
4005:
4002:
4000:
3997:
3995:
3992:
3990:
3987:
3985:
3982:
3980:
3977:
3975:
3972:
3970:
3967:
3966:
3964:
3958:
3956:
3953:
3951:
3948:
3947:
3944:
3941:
3939:
3932:
3928:
3922:
3919:
3917:
3914:
3912:
3909:
3907:
3904:
3902:
3899:
3897:
3894:
3892:
3889:
3887:
3884:
3882:
3879:
3877:
3874:
3872:
3869:
3867:
3864:
3862:
3859:
3857:
3854:
3852:
3849:
3847:
3844:
3842:
3839:
3837:
3836:Song of Songs
3834:
3832:
3829:
3827:
3824:
3822:
3819:
3817:
3814:
3812:
3809:
3807:
3804:
3802:
3799:
3797:
3794:
3792:
3789:
3787:
3784:
3782:
3779:
3777:
3774:
3772:
3769:
3767:
3764:
3762:
3759:
3757:
3754:
3752:
3749:
3747:
3744:
3743:
3741:
3739:
3735:
3734:Old Testament
3730:
3726:
3722:
3718:
3711:
3706:
3704:
3699:
3697:
3692:
3691:
3688:
3676:
3673:
3671:
3668:
3667:
3665:
3661:
3655:
3652:
3650:
3647:
3645:
3642:
3641:
3639:
3635:
3629:
3626:
3624:
3621:
3619:
3616:
3614:
3611:
3609:
3606:
3604:
3601:
3600:
3598:
3594:
3590:
3583:
3578:
3576:
3571:
3569:
3564:
3563:
3560:
3554:
3550:
3549:
3544:
3535:
3534:
3528:
3523:
3519:
3517:
3514:
3512:
3509:
3507:
3504:
3502:
3499:
3497:
3493:
3490:
3487:
3485:
3481:
3478:
3475:
3474:
3473:
3467:
3463:
3462:
3453:
3451:
3449:
3445:
3443:
3440:
3438:
3436:
3432:
3430:
3428:
3424:
3423:
3422:
3416:
3410:
3409:
3404:
3400:
3395:
3394:public domain
3386:
3375:
3369:
3365:
3364:
3358:
3354:
3350:
3346:
3340:
3336:
3331:
3327:
3325:0-8028-2509-5
3321:
3317:
3316:
3311:
3307:
3303:
3297:
3293:
3288:
3287:
3283:
3273:
3272:
3263:
3260:
3255:
3251:
3244:
3241:
3236:
3232:
3225:
3222:
3217:
3210:
3207:
3202:
3195:
3192:
3187:
3180:
3177:
3173:
3168:
3166:
3162:
3157:
3153:
3146:
3144:
3142:
3138:
3133:
3129:
3125:
3119:
3115:
3108:
3106:
3102:
3097:
3093:
3088:
3083:
3080:(2): 108–09.
3079:
3075:
3071:
3064:
3061:
3055:
3052:
3047:
3043:
3039:
3033:
3029:
3022:
3020:
3016:
3011:
3007:
3003:
2999:
2995:
2991:
2984:
2981:
2976:
2969:
2967:
2963:
2959:
2954:
2952:
2948:
2944:
2939:
2937:
2933:
2928:
2921:
2918:
2913:
2909:
2905:
2901:
2898:(3): 338–49.
2897:
2893:
2886:
2883:
2879:
2874:
2871:
2866:
2862:
2855:
2853:
2849:
2844:
2840:
2836:
2832:
2829:(2): 362–92.
2828:
2824:
2817:
2814:
2808:
2803:
2799:
2795:
2794:
2789:
2782:
2780:
2778:
2774:
2768:
2764:
2760:
2756:
2753:(6): 272–77.
2752:
2748:
2741:
2739:
2735:
2730:
2724:
2720:
2719:
2711:
2708:
2703:
2701:9780195288810
2697:
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2283:on 2007-09-28
2282:
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2164:
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2159:Acts–Philemon
2156:
2149:
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2145:
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2130:
2127:
2122:
2119:
2116:
2111:
2108:
2105:
2100:
2097:
2094:
2093:Galatians 4:8
2089:
2086:
2083:
2079:
2074:
2071:
2068:
2064:
2059:
2056:
2053:
2052:Galatians 1:2
2048:
2045:
2040:
2034:
2030:
2023:
2020:
2015:
2011:
2007:
2001:
1997:
1993:
1986:
1983:
1978:
1974:
1968:
1965:
1961:
1957:
1951:
1948:
1943:
1936:
1933:
1928:
1922:
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1910:
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1900:
1897:
1892:
1890:3-438-06010-8
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1865:0-06-073817-0
1861:
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1701:ESV Pew Bible
1695:
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1609:Barrie Wilson
1604:
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1510:Law of Christ
1509:
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1500:
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1158:John P. Meier
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1079:People of God
1075:
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843:Apostolic Age
840:
836:
831:
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825:
823:
818:
814:
810:
806:
802:
798:
797:New Testament
794:
782:
777:
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759:
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729:
722:
719:
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714:
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707:
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694:
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691:Lost epistles
689:
688:
680:
679:
672:
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621:2 Corinthians
619:
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616:1 Corinthians
614:
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584:
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230:2 Corinthians
228:
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225:1 Corinthians
223:
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130:
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123:
118:
112:
108:
107:
104:
103:New Testament
98:
94:
90:
89:
80:
77:
69:
66:February 2023
59:
55:
49:
48:
43:This article
41:
32:
31:
19:
4583:Vetus Latina
4581:
4564:
4517:Jewish canon
4512:Antilegomena
4414:Poetic Books
4410:Wisdom books
4388:Subdivisions
4301:
4281:
4006: /
3931:Deuterocanon
3851:Lamentations
3831:Ecclesiastes
3738:(protocanon)
3729:Hebrew Bible
3588:
3546:
3531:
3471:
3460:
3448:Online Bible
3447:
3434:
3426:
3420:
3406:
3377:. Retrieved
3362:
3334:
3314:
3291:
3270:
3262:
3256:(3): 237–38.
3253:
3249:
3243:
3234:
3230:
3224:
3215:
3209:
3200:
3194:
3185:
3179:
3158:(1): 161–62.
3155:
3151:
3113:
3077:
3073:
3063:
3054:
3027:
2993:
2989:
2983:
2974:
2926:
2920:
2895:
2892:Pro Ecclesia
2891:
2885:
2873:
2864:
2860:
2826:
2822:
2816:
2797:
2791:
2750:
2746:
2717:
2710:
2690:
2683:
2663:
2656:
2647:
2641:
2626:
2615:
2608:Stanton 2007
2603:
2584:
2574:
2565:
2559:
2544:
2533:
2514:
2508:
2500:
2492:
2479:
2434:
2428:
2401:
2395:
2368:
2344:
2338:
2329:
2319:
2285:. Retrieved
2281:the original
2276:
2267:
2251:
2240:
2220:
2213:
2194:
2188:
2177:
2158:
2132:
2121:
2110:
2099:
2088:
2073:
2058:
2047:
2028:
2022:
1991:
1985:
1976:
1967:
1955:
1950:
1941:
1935:
1912:
1899:
1880:
1874:
1849:
1841:
1822:
1794:
1788:
1780:
1771:
1742:. Retrieved
1733:
1724:
1700:
1694:
1675:
1674:, or simply
1671:
1666:
1630:
1612:
1606:
1601:
1595:
1584:
1570:
1561:
1554:
1539:
1526:
1513:
1484:
1475:
1467:Major issues
1461:
1454:
1427:
1423:
1409:
1397:
1389:
1385:Law of Moses
1378:
1369:
1365:
1347:
1235:
1215:
1206:Kirsopp Lake
1204:
1196:
1188:
1179:
1166:Gordian Knot
1151:
1128:
1117:governed by
1076:
1070:, so-called
1049:
1033:
1022:
1008: 50–60
1002:
997:PROS GALATAS
996:
971:
890:
879:
851:
832:
820:
815:in southern
792:
790:
706:Acts of Paul
625:
580:in the Bible
240:
100:Books of the
72:
63:
44:
4688:WikiProject
4566:Diatessaron
4537:Manuscripts
4490:Development
4292:Philippians
4162:Beta Israel
4080:4 Maccabees
4075:3 Maccabees
3989:2 Maccabees
3984:1 Maccabees
3766:Deuteronomy
3541:‹ The
3379:February 6,
3284:Cited works
3237:(3–4): 222.
2258:, pp.
2182:Acts 20:2–3
1973:"Galatians"
1905:Aland, Kurt
1777:"Galatians"
1440:. Lists of
1438:Holy Spirit
1373:Philippians
1281:Prescript (
1226:Galatians 2
1218:Ronald Fung
1156:literally.
1103:circumcised
926:Uncial 0176
841:during the
828:Koine Greek
636:Philippians
257:Philippians
4703:Categories
4625:Authorship
4555:Septuagint
4400:Pentateuch
4379:Revelation
4303:Laodiceans
4297:Colossians
3786:1–2 Samuel
2457:1004849095
2310:, p.
2287:2007-07-11
2126:Acts 18:23
2115:Genesis 17
2067:Acts 18:23
1994:. Eugene,
1412:amanuensis
1360:See also:
1269:amanuensis
1101:, who was
1093:, and the
1068:Mosaic Law
1045:Asia Minor
986:Papyrus 46
962:Authorship
920:Papyrus 99
914:Papyrus 51
896:Papyrus 46
882:Papyrus 46
865:Background
855:proselytes
839:Mosaic Law
641:Colossians
602:Authorship
408:Authorship
388:Apocalypse
262:Colossians
202:Apocalypse
177:Lukan Acts
4464:Johannine
4324:2 Timothy
4319:1 Timothy
4287:Ephesians
4282:Galatians
4070:Psalm 151
3938:apocrypha
3916:Zechariah
3906:Zephaniah
3791:1–2 Kings
3756:Leviticus
3461:Galatians
3401:(1897). "
3353:613993871
3335:Galatians
3132:937059676
3114:Galatians
3096:1015-8758
3046:145747570
3028:Galatians
3010:170991327
2996:: 12–37.
2912:171508461
2843:1477-4607
2767:145291940
2515:Galatians
2465:cite book
2435:Galatians
2387:436028350
2308:Fung 1988
2256:Fung 1988
2245:Acts 9:30
2063:Acts 16:6
2014:975120128
1764:Betz 2007
1744:April 21,
1686:Citations
1676:Galatians
1499:Gal. 2:16
1404:Lightfoot
1265:Lightfoot
1238:Judaizers
1147:Macedonia
1131:Jerusalem
1083:Judaizers
1035:Galatians
934:(400-440)
910:(330-360)
904:(325-350)
898:(~AD 200)
822:Galatians
661:2 Timothy
656:1 Timothy
631:Ephesians
626:Galatians
419:Luke-Acts
294:2 Timothy
289:1 Timothy
246:Ephesians
241:Galatians
4678:Category
4577:Peshitta
4474:Catholic
4469:Pastoral
4454:Epistles
4447:Synoptic
4334:Philemon
4147:2 Baruch
4134:Peshitta
4108:Jubilees
4060:2 Esdras
4055:1 Esdras
3950:Catholic
3901:Habakkuk
3846:Jeremiah
3826:Proverbs
3806:Nehemiah
3596:Chapters
3543:template
3492:Archived
3480:Archived
3466:LibriVox
3312:(1988),
2420:36001181
1911:(1995).
1738:Archived
1716:Archived
1636:See also
1586:Luther’s
1356:Contents
1168:fame of
1154:Gal. 1:6
1072:legalism
1019:Audience
837:and the
817:Anatolia
734:See also
671:Philemon
570:a series
568:Part of
487:epistles
310:Philemon
198:Epistles
93:a series
91:Part of
4650:Studies
4618:Related
4589:Vulgate
4459:Pauline
4437:Gospels
4354:2 Peter
4349:1 Peter
4339:Hebrews
4242:Matthew
4132:Syriac
4018:Susanna
3921:Malachi
3881:Obadiah
3856:Ezekiel
3761:Numbers
3746:Genesis
3719:of the
3663:Related
3637:Phrases
3545:below (
3396::
2800:: 136.
2549:1:11–19
1442:virtues
1392:Abraham
1257:Houston
1244:Outline
1199:Acts 15
1192:Acts 11
1139:Acts 15
1111:apostle
1099:Abraham
1056:Iconium
1030:Phrygia
809:Galatia
600: (
440:Hebrews
346:2 Peter
341:1 Peter
318:Hebrews
151:Matthew
129:Gospels
52:Please
4683:Portal
4560:Targum
4369:3 John
4364:2 John
4359:1 John
4267:Romans
4220:Jewish
4045:Others
4004:Baruch
3999:Sirach
3994:Wisdom
3974:Judith
3959:Others
3911:Haggai
3861:Daniel
3841:Isaiah
3821:Psalms
3811:Esther
3776:Judges
3771:Joshua
3751:Exodus
3370:
3351:
3341:
3322:
3298:
3130:
3120:
3094:
3044:
3034:
3008:
2910:
2867:: 213.
2841:
2765:
2725:
2698:
2671:
2591:
2553:2:1–14
2521:
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2375:
2228:
2201:
2165:
2035:
2012:
2002:
1923:
1887:
1862:
1829:
1801:
1708:
1222:Acts 9
1060:Lystra
1041:Celtic
952:(~550)
946:(~450)
940:(~450)
922:(~400)
916:(~400)
611:Romans
367:3 John
362:2 John
357:1 John
217:Romans
4344:James
4329:Titus
4103:Enoch
3969:Tobit
3896:Nahum
3891:Micah
3886:Jonah
3866:Hosea
3721:Bible
3717:Books
3613:Three
3006:S2CID
2908:S2CID
2763:S2CID
2260:16–22
1446:vices
1283:1:1–5
1261:Texas
1064:Derbe
666:Titus
333:James
305:Titus
4442:List
4374:Jude
4262:Acts
4257:John
4252:Luke
4247:Mark
4208:list
4085:Odes
3876:Amos
3871:Joel
3801:Ezra
3781:Ruth
3675:Paul
3623:Five
3618:Four
3381:2019
3368:ISBN
3349:OCLC
3339:ISBN
3320:ISBN
3296:ISBN
3128:OCLC
3118:ISBN
3092:ISSN
3042:OCLC
3032:ISBN
2839:ISSN
2723:ISBN
2696:ISBN
2669:ISBN
2589:ISBN
2519:ISBN
2471:link
2453:OCLC
2443:ISBN
2416:OCLC
2406:ISBN
2383:OCLC
2373:ISBN
2226:ISBN
2199:ISBN
2163:ISBN
2065:and
2033:ISBN
2010:OCLC
2000:ISBN
1921:ISBN
1885:ISBN
1860:ISBN
1827:ISBN
1799:ISBN
1746:2022
1706:ISBN
1062:and
1026:Acts
977:Date
791:The
578:Paul
378:Jude
200:and
166:John
161:Luke
156:Mark
133:Acts
131:and
3935:and
3816:Job
3628:Six
3608:Two
3603:One
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2998:doi
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824:,
780:e
773:t
766:v
604:)
554:e
547:t
540:v
489:)
485:(
79:)
73:(
68:)
64:(
60:.
20:)
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