Galatians 3: The Spirit by Hearing with Faith, the Curse and the Promise, and One in Christ

O foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. I would like to learn just one thing from you: Did you receive the Spirit by works of the law, or by hearing with faith? Are you so foolish? After starting in the Spirit, are you now finishing in the flesh? Have you suffered so much for nothing, if it really was for nothing? Does God lavish His Spirit on you and work miracles among you because you practice the law, or because you hear and believe? So also, “Abraham believed God, and it was credited to him as righteousness.” Understand, then, that those who have faith are sons of Abraham. The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.” So those who have faith are blessed along with Abraham, the man of faith. (BSB)

Says The section opens, “O foolish Galatians! Who has bewitched you?” Before their very eyes Jesus Christ was “clearly portrayed as crucified” (προεγράφη (proegraphē, “publicly set forth”); ἐβάσκανεν (ebaskanen, “bewitched”)). The wording of 3:1 is treated in Bewitched, and publicly portrayed (3:1) and Bewitching and public portrayal (3:1). Burton, on 3:1, writes of Paul “describing his preaching to the Galatians under the figure of public announcement or placarding of Jesus before them.” Ramsay, on 3:1, writes, “Paul’s aim now is to revivify among the Galatians the memory of their first condition, before any contradictory and confusing messages had affected them.” These are their readings; which sense of προγράφω is in view is left open in Bewitched, and publicly portrayed (3:1).

Says RP 2018 and the TR add two phrases in 3:1, τῇ ἀληθείᾳ μὴ πείθεσθαι and ἐν ὑμῖν, which the printed text lacks. A further reading, attested by D* F G d e g, has only the second addition. The evidence and the decision are in ἐβάσκανεν … προεγράφη / + τῇ ἀληθείᾳ μὴ πείθεσθαι … + ἐν ὑμῖν.

Says Paul then asks whether they received the Spirit ἐξ ἔργων νόμου (ex ergōn nomou, “from works of the law”) or ἐξ ἀκοῆς πίστεως (ex akoēs pisteōs, “from hearing of faith”), which the BSB renders “by hearing with faith” in 3:2 and “because you hear and believe” in 3:5, one phrase both times. The BSB’s “because you practice the law” in 3:5 is ἐξ ἔργων νόμου (ex ergōn nomou, “from works of the law”), as in 3:2. He contrasts beginning in the Spirit with finishing in the flesh, and asks whether they suffered so much in vain. The wording is treated in Hearing with faith (3:2–5).

Implies Set side by side twice, the two phrases ask on which ground the Spirit was given. Because Christ crucified had been set before their eyes, the turning is treated as a turning from what they had plainly been shown.

Uncertain What “works of the law” are is not defined in these verses. Calvin (p. 68) and Luther (p. 89), writing on 2:16, take them as all that the law requires. Wesley, on 2:16, writes, “Knowing that a man is not justified by the works of the law—Not even of the Moral, much less the Ceremonial Law”. These are their readings, already treated in Justified by faith, not by works of the law; no verdict is given here. Burton, on 3:10, writes of “works of legalistic obedience to statutes”, which is not the same claim.

Says Galatians 3:6 reads Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (Abraam episteusen tō theō kai elogisthē autō eis dikaiosynēn, “Abraham believed God, and it was reckoned to him as righteousness”). The BSB has “Abraham believed God, and it was credited to him as righteousness.” Genesis 15:6, in the BSB, has “Abram believed the Lord, and it was credited to him as righteousness”; see Gen 15:6 → Gal 3:6 and Doctrinal note: God credits righteousness, and faith is the instrument (Romans 4:3–8). In 3:7 and 3:9 the phrase is οἱ ἐκ πίστεως (hoi ek pisteōs, “those of faith”), which the BSB renders “those who have faith”; these, 3:7 says, are sons of Abraham. In 3:8 the Scripture, foreseeing that ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς (ek pisteōs dikaioi ta ethnē ho theos, “God justifies the Gentiles by faith”), announced the gospel beforehand to Abraham: Ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη (Eneulogēthēsontai en soi panta ta ethnē, “all the nations will be blessed in you”). Genesis 12:3 has “all the families of the earth will be blessed through you”; see Gen 12:3 → Gal 3:8. The wording is treated in Those of faith, and the sons of Abraham (3:6–9).

Implies Because Abraham was counted righteous by believing God, and because the promise that all nations would be blessed in him is read as God justifying the Gentiles by faith, those of faith are his sons. Abraham and the promise are treated as history.

Overview of Galatians 3

The Spirit by hearing with faith

Abraham believed God

All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.” Now it is clear that no one is justified before God by the law, because, “The righteous will live by faith.” The law, however, is not based on faith; on the contrary, “The man who does these things will live by them.” Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.” He redeemed us in order that the blessing promised to Abraham would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit. (BSB)

Says Galatians 3:10 says that those of works of the law are under a curse; the BSB has “All who rely on works of the law”. The citation is that of Deuteronomy 27:26: “Cursed is he who does not put the words of this law into practice.” See Christ became a curse for us and Gal 3:10 → Deut 27:26. In 3:11 no one is justified before God by the law, because Ὁ δίκαιος ἐκ πίστεως ζήσεται (Ho dikaios ek pisteōs zēsetai, “the righteous will live by faith”); the BSB, “The righteous will live by faith”, takes ἐκ πίστεως with the verb. As grammar, the phrase can also be read with “the righteous”; no further reading is labeled here. See Under a curse, and the righteous will live (3:10–12), Rom 1:17 → Gal 3:11 and 'From faith to faith' and Paul's use of Habakkuk 2:4 (Romans 1:17). In 3:12 the law is not of faith; Ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς (Ho poiēsas auta zēsetai en autois, “the one who does them will live by them”). The printed text has no ἄνθρωπος; the BSB’s “The man who does these things” agrees with RP 2018 and the TR (see αὐτὰ / αὐτὰ ἄνθρωπος). Leviticus 18:5 has “the man who does these things will live by them”; see Gal 3:12 → Lev 18:5 and Rom 10:5–8: Lev 18:5 and Deut 30:12–14 (MT and LXX).

Says Galatians 3:13 says “Christ redeemed us from the curse of the law by becoming a curse for us” (γενόμενος ὑπὲρ ἡμῶν κατάρα (genomenos hyper hēmōn katara, “having become a curse for us”)). Deuteronomy 21:23 has “anyone who is hung on a tree is under God’s curse”; see Gal 3:13 → Deut 21:23. In 3:14 the Greek is ἡ εὐλογία τοῦ Ἀβραὰμ (hē eulogia tou Abraam, “the blessing of Abraham”); the BSB has “the blessing promised to Abraham”. The wording is treated in Redeemed from the curse (3:13–14).

Implies With ὑπὲρ ἡμῶν (hyper hēmōn, “for us”), Christ bore the curse in our place, and the result runs to the Gentiles and to receiving the promised Spirit through faith.

Uncertain How the curse of 3:10 follows from the citation is read, by Calvin and Chrysostom, as falling because no one keeps the whole law. Calvin, on 3:10, writes that Paul concludes “boldly that all are cursed, because all have been commanded to keep the law perfectly; which implies that in the present corruption of our nature the power of keeping it perfectly is wanting.” Chrysostom, on 3:10, writes, “For all have sinned, and are under the curse.” and, “To this curse, I say, people were subject, for no man had continued in, or was a keeper of, the whole Law;” Lightfoot, in paraphrase on 3:10, writes, “On the other hand all who depend on works of law are under a curse. This the Scripture itself declares. It utters an anathema against all who fail to fulfil every single ordinance contained in the book of the law.” These are their readings; no verdict is given here.

Uncertain Who “us” is in 3:13–14 is not marked by the grammar. Burton, on 3:13, writes that the wording would “necessitate referring the former primarily to the Jews”. Calvin, on 3:13, more guardedly, writes, “The apostle had made all who are under the law subject to the curse; from which arose this great difficulty, that the Jews could not free themselves from the curse of the law. Having stated this difficulty, he meets it, by shewing that Christ hath made us free,” and, on 3:14, “If the Jews must be delivered from the law, in order to become the heirs of Abraham, what shall hinder the Gentiles from obtaining the same benefit?” Lightfoot, in paraphrase on 3:14, writes, “Thus the law, the great barrier which excluded the Gentiles, is done away in Christ. By its removal the Gentiles are put on a level with us Jews; and, so united, we and they alike receive the promise in the gift of the Spirit through our faith.” Ramsay, writing of the change of person at 3:25, says, “In v. 25 Paul changes almost unconsciously from the use of ‘we,’ as ‘we Jews,’ to the wider sense, in which it embraces also the Galatians (and all Gentiles who come to the Faith).” Burton, on 3:26, more guardedly, writes, “with its reference to the Jewish Christians, to the second person in this v. the apostle applies the thought of that v. directly to his readers.” These are their readings; no verdict is given here.

Christ became a curse for us

Brothers, let me put this in human terms. Even a human covenant, once it is ratified, cannot be canceled or amended. The promises were spoken to Abraham and to his seed. The Scripture does not say, “and to seeds,” meaning many, but “and to your seed,” meaning One, who is Christ. What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God, so as to nullify the promise. For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise. Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator. A mediator is unnecessary, however, for only one party; but God is one. Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law. But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe. Before this faith came, we were held in custody under the law, locked up until faith should be revealed. So the law became our guardian to lead us to Christ, that we might be justified by faith. Now that faith has come, we are no longer under a guardian. (BSB)

Says In 3:15 a ratified διαθήκην (diathēkēn, “covenant”) (the noun is also used of a will) no one sets aside or adds to. In 3:16 the promises were spoken to Abraham and to his seed: not “to seeds,” as of many, but ὡς ἐφ’ ἑνός (hōs eph’ henos, “as of one”), the BSB’s “meaning One”, ὅς ἐστιν Χριστός (hos estin Christos, “who is Christ”). Genesis 22:18, in the BSB, says “And through your offspring all nations of the earth will be blessed”; see Gal 3:16 → Gen 22:18. “The law that came 430 years later” does not revoke a covenant προκεκυρωμένην ὑπὸ τοῦ θεοῦ (prokekyrōmenēn hypo tou theou, “previously ratified by God”). RP 2018 and the TR add εἰς Χριστόν after θεοῦ; the printed text lacks it (see θεοῦ / θεοῦ εἰς Χριστόν). Exodus 12:40 says “the duration of the Israelites’ stay in Egypt was 430 years”; see Gal 3:17 → Exod 12:40. In 3:18 the Greek order is τῷ δὲ Ἀβραὰμ δι’ ἐπαγγελίας κεχάρισται ὁ θεός (tō de Abraam di’ epangelias kecharistai ho theos, “to Abraham through a promise God has freely granted it”), Abraham first and God last; the BSB reorders it as “God freely granted it to Abraham through a promise”. The wording is treated in Covenant, seed and inheritance (3:15–18) and Covenants, wills, and the 430 years (3:15–17).

Implies Because the promise was established by God first and the law came later, the later law cannot set aside the earlier ratified promise, as even a human covenant cannot be amended. The giving of the law is treated as history.

Uncertain How the singular “seed” of 3:16 is to be taken is read more than one way. Calvin, on 3:16, writes, “To prove that in this place God speaks of Christ, he calls attention to the singular number as denoting some particular seed.” Chrysostom, on 3:16–17, writes, “was promised Abraham that by his seed the heathen should be blessed; and his seed according to the flesh is Christ; four hundred and thirty years after came the Law;” Lightfoot, in paraphrase on 3:16, writes, “What is meant by ‘his seed’? The form of expression denotes unity. It must have its fulfilment in some one person. This person is Christ.” Ramsay, on 3:16, writes, “The true ‘seed of Abraham’ is ‘the Christ’.” Ramsay also writes, “‘The Christ’ is the whole body of true Christians.” and, “That is to say, the promises made to Abraham are the heritage of the whole Church of Christ, the whole multitude of those who are justified by faith in Christ.” Lightfoot, on 3:16, more guardedly, says that at 3:28–29 Paul “connects together the two senses of the ‘seed of Abraham,’ dwelling once more on the unity of the seed”. These are their readings, also set out in Covenant, seed and inheritance (3:15–18); no verdict is given here.

Uncertain From what point the 430 years are counted, and how the figure relates to Exodus 12:40, are open. Chrysostom, on 3:16–17, more guardedly, writes, “four hundred and thirty years after came the Law;” Lightfoot implies the same count, calling it what appears “to have been the received chronology. It is adopted not only by St Paul here,” and adding that these matters “do not affect St Paul’s argument and cannot have entered into his thoughts.” Calvin reports the reckoning, without making it his own: “Paul reasons thus: ‘A promise was given to Abraham four hundred and thirty years before the publication of the law;” These are their readings, set out in Covenants, wills, and the 430 years (3:15–17); no verdict is given here.

Says Galatians 3:19 asks why then the law, and answers τῶν παραβάσεων χάριν προσετέθη (tōn parabaseōn charin prosetethē, “it was added because of transgressions”), until the seed should come, δι’ ἀγγέλων ἐν χειρὶ μεσίτου (di’ angelōn en cheiri mesitou, “through angels by the hand of a mediator”); the BSB has “administered through angels by a mediator”. The giving through angels is treated in The law given through angels (3:19). Galatians 3:20 reads ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν (ho de mesitēs henos ouk estin ho de theos heis estin, “the mediator is not of one, but God is one”). The BSB, “A mediator is unnecessary, however, for only one party”, interprets the clause. In 3:21 the law is not against God’s promises. If a law that could impart life had been given, righteousness would have come from the law. The question is put and answered in the text itself: the law is not an opposing second plan, and life and righteousness are not given by it. In 3:22 the Scripture συνέκλεισεν (synekleisen, “shut up”) all things under sin, so that the promise ἐκ πίστεως Ἰησοῦ Χριστοῦ (ek pisteōs Iēsou Christou, “from faith of Jesus Christ”) might be given to those who believe; the BSB has “by faith in Jesus Christ”. As grammar, the genitive admits more than one reading. See Added because of transgressions, and the mediator (3:19–20) and Confined, and the guardian (3:22–25).

Implies The law is given a purpose and a time limit: it was added, and it runs until the seed comes. It is not against God’s promises (3:21).

Uncertain What “because of transgressions” means is read two ways. Chrysostom, on 3:19, writes that the Law might be “placed upon them as a bridle, guiding, regulating, and checking them from transgressing, if not all, at least some of the commandments.” Calvin reports a like reading, “It agrees with the saying of philosophers, that ‘The law was made for restraining evil-doers,’” without making it his own. Lightfoot, on 3:19, reports the same question, “Is it (1) ‘To check transgressions’?” and, in paraphrase, writes, “it was added to reveal and multiply transgressions.” Calvin, on 3:19, writes, “He means that the law was published in order to make known transgressions, and in this way to compel men to acknowledge their guilt.” Burton, on 3:19, writes of “the recognition of the sinfulness of the deeds,” after the coming of law. These are their readings; no verdict is given here.

Uncertain Who the mediator of 3:19 is, is likewise open. Lightfoot, on 3:20, writes, “The mediator is Moses. This is his common title in Jewish writers.” Burton, on 3:19, writes, “The mediator is self-evidently Moses;” Ramsay writes of “a mediator, viz., Moses, carried it down from the Mount to the Hebrew people.” Chrysostom, on 3:19, writes, “By Mediator here he means Christ, and shows that He was before it, and Himself the Giver of it.” Calvin, on 3:19, writes, “Some apply this expression to Moses, as marking a comparison between Moses and Christ; but I agree rather with the ancient expositors, who apply it to Christ himself.” These are their readings, also set out in Early readings of Galatians 3: the mediator, and one in Christ; no verdict is given here.

Uncertain The genitive of 3:22 is treated as grammar in Confined, and the guardian (3:22–25) and Faith of Christ (2:16, 20). Burton, on 3:22, writes that it “is, as always after πίστις, an objective genitive.” Wesley, on 2:16, writes, “but by the faith of Jesus Christ, that is, by faith in him.” These are their readings; no verdict is given here, and no other construction is labeled.

Says “Before this faith came, we were held in custody under the law” (ὑπὸ νόμον ἐφρουρούμεθα (hypo nomon ephrouroumetha, “we were guarded under the law”)). So the law became “our guardian to lead us to Christ” (παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν (paidagōgos hēmōn gegonen eis Christon, “our guardian unto Christ”)); “to lead us” in the BSB is supplied. The purpose is that we might be justified by faith. “Now that faith has come, we are no longer under a guardian”. The household figure is described in The paidagogos (3:24–25). Lightfoot writes, “The pædagogus or tutor, frequently a superior slave, was entrusted with the moral supervision of the child.” Chrysostom speaks of the tutor “ridding the youth from all vice”. These are their descriptions.

Implies Because the guardian is named alongside custody under the law, and because believers are no longer under a guardian now that faith has come, the text presents the law’s guardian role as no longer over those who believe.

Uncertain How εἰς Χριστόν is to be read is open. Lightfoot, on 3:24, writes, “‘Christ’ represents the freedom of mature age, for which the constraints of childhood are a preparation” and that “The tempting explanation of παιδαγωγὸς εἰς Χριστόν, ‘one to conduct us to the school of Christ,’ ought probably to be abandoned.” Ramsay, more guardedly, writes “until the age of Christ arrived, so that we might be made righteous by Faith.” Calvin, on 3:24, writes, “for its authority was limited to a particular age,” and, “And so he adds, that it was our schoolmaster (εἰς Χριστὸν) unto Christ. The grammarian, when he has trained a boy, delivers him into the hands of another,” Burton, on 3:24, granting that “εἰς Χριστόν may be temporal”, judges that “the pregnant use is here the more probable.” These are their readings, set out in Confined, and the guardian (3:22–25); no verdict is given here.

The promise and the seed

Why then the law

Under a guardian until Christ

You are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s seed and heirs according to the promise. (BSB)

Says “You are all sons of God through faith in Christ Jesus” (διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ (dia tēs pisteōs en Christō Iēsou, “through the faith in Christ Jesus”)). As grammar, ἐν Χριστῷ Ἰησοῦ can be taken with the faith or with sons of God; the BSB takes it with faith. Those who εἰς Χριστὸν ἐβαπτίσθητε (eis Christon ebaptisthēte, “were baptized into Christ”) Χριστὸν ἐνεδύσασθε (Christon enedysasthe, “have put on Christ”). In 3:28 there is no Jew nor Greek, slave nor free, and the third pair is ἄρσεν καὶ θῆλυ (arsen kai thēly, “male and female”), the BSB’s “male nor female”; then πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ (pantes gar hymeis heis este en Christō Iēsou, “you are all one in Christ Jesus”). Colossians 3:11 likewise says “Christ is all and is in all”; see Early readings of Galatians 3: the mediator, and one in Christ. If they belong to Christ, they are “Abraham’s seed and heirs according to the promise”. The wording is treated in Clothed with Christ, and one in Christ (3:26–29).

Implies All who are in Christ through faith are sons of God and, with the singular seed of 3:16, Abraham’s seed and heirs. Because the oneness of 3:28 is “in Christ Jesus” and its ground is belonging to Christ as Abraham’s seed (3:29), the text grounds it in union with Christ and the promise.

Uncertain How ἐν Χριστῷ Ἰησοῦ in 3:26 is construed is open. Burton, on 3:26, writes, “That ἐν Χριστῷ Ἰησοῦ does not limit πίστεως is evident because Paul rarely employs ἐν after πίστις” and, “This does not of necessity exclude the thought that Christ is the basis of their sonship to God, but makes this a secondary and suggested thought.” Lightfoot, on 3:26, writes, “are sons of God by your faith, sons of God in Christ Jesus.” Calvin, on 3:26, writes, “How? By faith in Christ Jesus;” without arguing a construction. These are their readings, also set out in Clothed with Christ, and one in Christ (3:26–29); no verdict is given here.

Uncertain What baptism “into Christ” denotes is not defined by the verse itself. Burton, on 3:27, writes, “the apostle undoubtedly refers to Christian baptism, immersion in water.” Calvin, on 3:27, writes, “But the argument, that, because they have been baptized, they have put on Christ, appears weak; for how far is baptism from being efficacious in all?” and, “it is customary with Paul to treat of the sacraments in two points of view.” Lightfoot, on 3:27, writes, “The metaphor has been supposed to be taken from the white garments in which the newly baptized were clothed” These are their readings; no verdict is given here. See also Baptism and union with Christ in his death and resurrection (Romans 6:3–5).

Says The chapter thus runs from the Spirit received by hearing with faith, and from Abraham who believed God, through the curse of the law and Christ’s redeeming death, to the promise spoken to Abraham and to his seed, the law that came later, and the guardian that lasted until faith came, and then to sonship, oneness in Christ, and the inheritance. The printed Greek is the earlier, well-attested text; where RP 2018 and the TR differ in the three units of this chapter, the alternatives are noted with their evidence in the textual notes and in the list of minor variants.

Implies Abraham, the promise, and the giving of the law stand as history in this argument. Those of faith are Abraham’s sons, because he was counted righteous by believing God and because the Scripture announced beforehand that God justifies the Gentiles by faith. Christ bore the curse in our place, becoming a curse for us. The later law does not annul the promise, and it is not against God’s promises. All who are in Christ through faith are sons of God and Abraham’s seed, heirs according to the promise. What remains open—the precise force of “works of the law,” the logic of the curse, the scope of “us,” the singular seed, the 430 years, why the law was added, who the mediator is, how εἰς Χριστόν and ἐν Χριστῷ Ἰησοῦ are construed, and what baptism into Christ denotes—is stated with its holders above, and no verdict is given on those questions.

Sons, heirs and one in Christ

Minor variants

Says The printed text of 3:1 lacks τῇ ἀληθείᾳ μὴ πείθεσθαι and ἐν ὑμῖν, which RP 2018 and the TR add. A further reading, attested by D* F G d e g, has only the second addition. The evidence and the decision are in ἐβάσκανεν … προεγράφη / + τῇ ἀληθείᾳ μὴ πείθεσθαι … + ἐν ὑμῖν.

Says In 3:12 the printed text has no ἄνθρωπος after ὁ ποιήσας αὐτά; RP 2018 and the TR add it. The BSB’s “The man who does these things” agrees with the longer text. See αὐτὰ / αὐτὰ ἄνθρωπος.

Says In 3:17 the printed text has ὑπὸ τοῦ θεοῦ without εἰς Χριστόν; RP 2018 and the TR add the phrase. See θεοῦ / θεοῦ εἰς Χριστόν.

Says Other differences include: the order of υἱοί εἰσιν in 3:7; in 3:10, ὅτι before the citation, and ἐμμένει πᾶσιν against ἐμμένει ἐν πᾶσιν; in 3:13, ὅτι γέγραπται against γέγραπται γάρ; in 3:14, Χριστῷ Ἰησοῦ against Ἰησοῦ Χριστῷ (WH, Treg; WH has Χριστῷ Ἰησοῦ in the margin); in 3:17, the order of τετρακόσια καὶ τριάκοντα ἔτη; in 3:19, οὗ against ἂν (WH); in 3:21, ἐκ νόμου ἂν against ἐν νόμῳ ἂν (WH) and against ἂν ἐκ νόμου (RP, TR); in 3:23, συγκλειόμενοι against συγκεκλεισμένοι; in 3:28, πάντες against ἅπαντες (Treg); and in 3:29, κατ’ against καὶ κατ’ (RP, TR).