1 You foolish Galatians! Who has given you the evil eye?* Before your eyes Jesus Christ was vividly portrayed as crucified! 2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing what you heard? 3 Are you so foolish? Although you began with the Spirit, are you now trying to finish by human effort? 4 Have you suffered so many things for nothing?—if indeed it was for nothing. 5 Does God then give you the Spirit and work miracles among you by your doing the works of the law or by your believing what you heard? 6 Just as Abraham believed God, and it was credited to him as righteousness, 7 so then, understand that those who believe are the sons of Abraham. 8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, saying, “All the nations will be blessed in you.” 9 So then those who believe are blessed along with Abraham the believer. 10 For all who rely on doing the works of the law are under a curse because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” 11 Now it is clear no one is justified before God by the law because the righteous one will live by faith. 12 But the law is not based on faith, but the one who does the works of the law will live by them. 13 Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) 14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, so that we could receive the promise of the Spirit by faith. 15 Brothers and sisters, I offer an example from everyday life: When a covenant has been ratified, even though it is only a human contract, no one can set it aside or add anything to it.16 Now the promises were spoken to Abraham and to his descendant. Scripture does not say, “and to the descendants,” referring to many, but “and to your descendant,” referring to one, who is Christ. 17 What I am saying is this: The law that came 430 years later does not cancel a covenant previously ratified by God, so as to invalidate the promise. 18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave it to Abraham through the promise. 19 Why then was the law given? It was added because of transgressions, until the arrival of the descendant to whom the promise had been made. It was administered through angels by an intermediary. 20 Now an intermediary is not for one party alone, but God is one. 21 Is the law therefore opposed to the promises of God? Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. 22 But the scripture imprisoned everything under sin so that the promise could be given—because of the faithfulness of Jesus Christ—to those who believe. 23 Now before faith came we were held in custody under the law, being kept as prisoners until the coming faith would be revealed. 24 Thus the law had become our guardian until Christ, so that we could be declared righteous by faith. 25 But now that faith has come, we are no longer under a guardian. 26 For in Christ Jesus you are all sons of God through faith. 27 For all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female—for all of you are one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham’s descendants, heirs according to the promise.
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Texts in conversation
Compare Samaritan Deuteronomy 27:26 and Galatians 3:10
Samaritan · New Testament
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Summary
The Samaritan version of Deuteronomy 27 ends its curses on anyone who fails to keep all of the Torah, a word missing from Hebrew Deuteronomy. Paul's quotation in Galatians has it too, and Jerome later accused Jewish scribes of cutting it on purpose.
Passages
Samaritan Deuteronomy 27:26
Samaritan · Samaritan Penteteuch
24 ‘Anyone who strikes down his neighbor in secret is cursed.’ And all the people shall say, ‘Amen.’25 ‘Anyone who takes a bribe to kill an innocent person is cursed.’ And all the people shall say, ‘Amen.’26 ‘Anyone who does not confirm all the words of this law to do them is cursed.’ And all the people shall say, ‘Amen.’
10 For all who rely on doing the works of the law are under a curse because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.”11 Now it is clear no one is justified before God by the law because the righteous one will live by faith.12 But the law is not based on faith, but the one who does the works of the law will live by them.
“... For example, when commenting on the Gal. 3:10 citation of Deut 27:26a, Jerome accepted the SP variant over the proto-MT. The MT here reads: [...] Cursed is the one who does not uphold the words of this law to do them [...] In contrast, the SP reads: [...] Cursed is the one who does not uphold all the words of this law to do them [...] Here the SP is closer to the citation of this verse in Galatians: [...] Cursed is everyone who does not keep all which is written in the book of the law to do them. Jerome here accepts the Samaritan reading and criticises the Jews for deliberately removing ‘all’ in order to limit the scope of their obligation to the law (Waltke 1965, 5). ...”
“... For example, Morin believed that the MT intentionally left out a word in Deut 27:26. Jerome had already picked up a clue to the missing word from Paul who, citing the verse in Gal 3:10, adds the word pas: “Cursed be everyone who does not stand by all that is written in the book of law and do it.” Appropriately, in Morin’s thinking, the LXX likewise reads “all the words in the law” in the Deuteronomy passage. Whether or not the LXX preserves the original text, it seems likely to most scholars today that Paul quotes from the LXX in Gal 3. Some scholars suggest that the Samaritan textual tradition may have played an active role in the New Testament community, and that citations usually attributed to the LXX may well be Greek translations of the SP in the many instances at which the LXX and SP read the same. ...”