GTM Greek–Amharic–English Interlinear New Testament

About this edition

Amharic revision · 2026-08-25: Galatians has received a focused Amharic lexical/syntactic review covering υἱός (“Son”), πίστις (“faith”), circumcision terminology (standardized to መገረዝ / ግርዘት), and the disputed fluent renderings at 1:16, 1:23, 2:2/6, 2:8, 2:11–19, 3:2, 3:19, 3:23, 4:4–25, 5:4–17, and 6:1–14. The Greek running text and audio wiring are unchanged.

FINAL · GTM Biblical Greek Teaching Edition · Version 1.0 · 2026. All six chapters of Galatians (1:1–6:18) retain their completed chapter-level scholarly audit, user listening QA, and whole-book release audit. Internal build R4.0 preserves the verified Strong’s layer and reviewed corpus while adding synchronized whole-book search, chapter-level search discovery, improved morphology-popover accessibility, mobile/print polish, and Galatians-specific audio robustness.

Teaching model: Greek · Amharic pronunciation · Amharic morphology · Modern-Greek Roman pronunciation · expandable English morphology · lemma · Strong’s Greek identifier · English gloss · Amharic gloss · fluent translations · article-function labels · textual notes · Teaching/Reading modes · synchronized whole-book search at the top and each chapter · extra-slow Modern Greek audio. All inherited chapter listening checks remain complete.

Strong’s layer: every displayed Greek token is linked through its verified lemma to a Greek Strong’s concordance identifier. The GTM Complete New Testament Greek Vocabulary & Reference supplies the main mapping; audited GTM disambiguations and verified Galatians/Patriarchal spelling-headword bridges handle exceptional forms. Strong’s is a concordance/indexing aid, not a replacement for the Greek text, lemma, morphology, or contextual gloss, and can be toggled independently in Teaching mode.

θεός / አምላክ interlinear policy: the word-level Amharic gloss uses አምላክ with the appropriate case relation; plural θεοί is distinguished as አማልክት. Fluent Amharic may use እግዚአብሔር naturally when the referent is the one true God. The policy is reconciled across the FINAL six-chapter corpus.

Audio policy (FINAL): apostrophe-elided forms use safe individual-word handlers plus audio-only aliases that preserve final consonants. Isolated alpha forms such as ἃ use the accepted smooth fixed /a/ clip instead of browser letter-name TTS. The same Modern Greek audio engine is used throughout all six chapters and passed user listening QA.

This installment completes Paul's Epistle to the Galatians in the GTM Interlinear New Testament project — all six chapters, 1:1–24, 2:1–21, 3:1–29, 4:1–31, 5:1–26, and 6:1–18 — hand-authored at full interlinear depth, continuing directly from the chapter-1 pilot through to Paul's closing words in his own hand (6:11). This complete Galatians edition continues the project-wide GTM textual, morphology, pronunciation, article, translation, and teaching policies established across the Interlinear New Testament:

R4.0 textual-policy wording: Within GTM, “canonical primary Greek teaching/display text” means the fixed running text selected for project-wide pedagogical consistency. It does not assert that the 1904 Patriarchal Text is the only legitimate Greek edition or intrinsically superior to NA28/UBS5; modern critical editions remain secondary comparators and their differences are taught explicitly rather than silently substituted.

R1 textual-policy clarification: GTM's canonical teaching/display base is the 1904 Greek Orthodox Patriarchal Text. The byztxt/Antoniades electronic files are control witnesses, not a facsimile of the 1904 printed surface; the accepted GTM policy distinguishes electronic normalization from verified 1904 wording. NA28/UBS5 remain secondary comparators and are not silently substituted.

• Greek textual basis (GTM policy): the 1904 Greek Orthodox Patriarchal Text (Ecumenical Patriarchate of Constantinople, ed. Basil Antoniades) is the canonical primary Greek teaching/display text. The byztxt/Antoniades electronic files remain control witnesses rather than authority for silently regularizing the verified ecclesiastical surface. All six chapters have been individually audited; NA28/UBS5 remain secondary comparators and are never silently substituted for the GTM running text. The FINAL whole-book regression also synchronized the two remaining card-level accent mismatches at 1:7 μὴ and 1:16 ἐμοὶ to the already-correct full-verse GOC display.
• Movable-nu (ν ἐφελκυστικόν): every audited occurrence is controlled to the verified Patriarchal surface rather than normalized mechanically. Chapter 6 required no movable-nu repair: forms such as πᾶσιν (6:6), θέλουσιν / ἀναγκάζουσιν (6:12–13), φυλάσσουσιν (6:13), and στοιχήσουσιν (6:16) were already correct for the GOC surface.
• Collation cross-check: the byztxt-vs-Elpenor word-for-word cross-check above serves as this installment's primary R6 verification for all six chapters, the same methodology used since chapter 1 and flagged there as an open item for future deepening as the project's Byz18/ebible.org-style cross-checks mature.
• υἱός / “Son” Amharic policy (Galatians Amharic revision): when Christ is identified as God's Son, the fluent Amharic now uses ordinary modern Amharic ልጅ forms (for example ልጁን at 1:16 and 4:4, and የእግዚአብሔር ልጅ at 2:20) rather than “ወልድ”. Believers' sonship remains ልጆች. At 4:6, ἀββᾶ ὁ πατήρ is rendered in the fluent Amharic as “አባ፣ አባት ሆይ!”
• πίστις Amharic policy (Galatians Amharic revision): the book no longer forces ሃይማኖት onto πίστις. Ἰουδαϊσμός at 1:13–14 remains “የአይሁድ ሃይማኖት” because it denotes Judaism/religion; πίστις is rendered contextually as እምነት or with verbal ማመን / መታመን language, while πίστις at 5:22 remains ታማኝነት (“faithfulness”).
• New vocabulary: chapter 1 introduced ἀπόστολος (“apostle”) as “ሐዋርያ”, εὐαγγέλιον (“gospel”) as “ወንጌል”, and ἐκκλησία (“church”) as “ቤተ ክርስቲያን” (plural “አብያተ ክርስቲያናት”). Chapter 2 added ἐλευθερία (“freedom”) as “ነፃነት”, ἀκροβυστία (“uncircumcision”), δικαιόω (“justify”), διάκονος (“servant”) as “አገልጋይ”, and στῦλος (“pillar”) as “አዕማድ”, and has the New Testament's one place where Paul uses “Κηφᾶς” (2:9) alongside his usual “Πέτρος” (2:7, 2:8, 2:11, 2:14) for the same person — GTM translates each occurrence literally as the Greek text itself has it (“Peter”/ጴጥሮስ vs. “Cephas”/ኬፋ), rather than normalizing to one English name throughout. Chapter 3, Paul's sustained argument from Abraham's faith and the law's temporary role, adds a larger cluster of covenantal/legal vocabulary not needed in the earlier chapters: ἐπαγγελία (“promise”) as “ተስፋ”, διαθήκη (“covenant”) as “ኪዳን”, κατάρα (“curse”) as “እርግማን”, εὐλογία (“blessing”) as “በረከት”, σπέρμα (“seed/offspring”) as “ዘር”, κληρονομία (“inheritance”) as “ርስት”, κληρονόμος (“heir”) as “ወራሽ”, παιδαγωγός (“guardian”, the household slave who escorted a child to school) as “አሳዳጊ”, μεσίτης (“mediator”) as “መካከለኛ”, and ἐλεύθερος (“free”, paired with the already-established δοῦλος “slave”) as “ነጻ”. Chapter 4, Paul's Hagar/Sarah allegory and its surrounding argument about adoption and heirship, adds: νήπιος (“child/infant”) as “ሕፃን”, ἐπίτροπος (“guardian”) as “ጠባቂ”, οἰκονόμος (“steward”) as “መጋቢ”, προθεσμία (“appointed/set time”) as “ቀጠሮ”, στοιχεῖον (“elemental thing/principle”) as “መጀመሪያ ትምህርት”, υἱοθεσία (“adoption as sons”) as “የልጅነት ሥልጣን”, ἀσθένεια (“illness/weakness”) as “ድካም”, πειρασμός (“trial”) as “ፈተና”, μακαρισμός (“blessedness”) as “ደስታ”, ἐχθρός (“enemy”) as “ጠላት”, φωνή (“voice/tone”) as “ድምፅ”, παιδίσκη (“slave woman/maidservant”, the feminine counterpart of δοῦλος) as “ባሪያይቱ”, δουλεία (“slavery”) as “ባርነት”, ἀλληγορέω (“speak allegorically”) as “በምሳሌ መናገር”, ὄρος (“mountain”) as “ተራራ”, στεῖρα (“barren woman”) as “መካን”, and ἀνήρ (“husband/man”, a distinct lemma from ἀνθρωπος) as “ባል”; plus the proper nouns Σινᾶ (“Sinai”) as “ሲና”, Ἀγαρ (“Hagar”) as “አጋር”, ἀραβία (“Arabia”) as “ዓረብያ”, Ἰερουσαλήμ (an alternate spelling of the already-established Ἰεροσόλυμα “Jerusalem”, same Amharic gloss “ኢየሩሳሌም”), and Ἰσαάκ (“Isaac”) as “ይስሐቅ”. Chapter 5, Paul's turn to freedom-in-the-Spirit and its ethical outworking (the transition from the Hagar/Sarah allegory to practical exhortation), adds a large cluster: ἀγάπη (“love”) as “ፍቅር”, ζυγός (“yoke”) as “ቀንበር”, ἀφορμή (“opportunity/occasion”) as “ምክንያት”, πλησίον (“neighbor”) as “ባልንጀራ”, σκάνδαλον (“offense/stumbling block”) as “ማሰናከያ”, σταυρός (“cross”) as “መስቀል”, κρῖμα (“judgment”) as “ፍርድ”, ἐλπίς (“hope”) as “ተስፋ”, ἐπιθυμία (“desire”) as “ምኞት”, πάθημα (“passion”) as “ፍትወት”, βασιλεία (“kingdom”) as “መንግሥት”, and the eleven-item vice list of 5:19–21 alongside the nine-item fruit-of-the-Spirit list of 5:22–23, each rendered with its own distinct Amharic term (e.g. μοιχεία “adultery”/ምንዝርና, πορνεία “sexual immorality”/ዝሙት, χαρά “joy”/ደስታ, εἰρήνη “peace”/ሰላም, ἐγκράτεια “self-control”/ራስን መግዛት). Chapter 6, Paul's closing exhortations and his own handwritten sign-off, adds: βάρος (“burden”) as “ሸክም”, φορτίον (“load”) as “ሸክም” (a distinct Greek lemma sharing the same natural Amharic word, since Paul deliberately plays the communal “burden” of 6:2 against the personal “load” of 6:5), καύχημα/καυχάομαι (“boast”) as “ትምክሕት”/“መመካት”, κτίσις (“creation”) as “ፍጥረት”, στίγμα (“mark/brand”) as “ምልክት”, σῶμα (“body”) as “ሰውነት”, κόπος (“trouble”) as “ችግር” (kept distinct from the already-established ἀσθένεια “illness/weakness”/ድካም), κανών (“rule/standard”) as “መርህ”, and ἔλεος (“mercy”) as “ምሕረት”; plus the proper noun Ἰσραήλ (“Israel”) as “እስራኤል”, appearing here in Paul's closing benediction (6:16) as the sole Old-Testament-nation reference in the whole book.
• House-style pronoun capitalization: Paul refers to himself in the first person throughout and names Jesus/Christ/God directly rather than by pronoun in almost every verse; the one pronoun referring back to “his Son” in 1:16 (“αὐτὸν”, “him”) is rendered lowercase per house style, consistent with every chapter of John except the since-corrected chapter 19.

Textual Notes

Audit status: FINAL. Chapters 1–6 are controlled to the verified Greek Orthodox Church 1904 surface. The byztxt/Antoniades file remains a control witness; NA28/UBS5 and other modern critical forms remain secondary comparators. All chapter listening QA and the whole-book release regression are complete.

• 1:6: GTM displays οὕτω, the Greek Orthodox Church surface; the electronic Antoniades control has normalized οὕτως.
• 1:11: GTM displays ἔστι (no movable nu), matching the Greek Orthodox Church surface; electronic ἔστιν is treated as normalization.
• Chapter 2 movable nu: the verified surface is ἔθνεσι, δοκοῦσι (2:2), ἐνήργησε (2:8), ἦλθε (2:11), ὑπέστελλε (2:12), and ὀρθοποδοῦσι (2:14). R1.6 removes the six electronic-normalization nus that the earlier draft had adopted.
• 2:3: Ἕλλην is retained as a properly composed polytonic form.
• 2:4: Patriarchal καταδουλώσωνται (aorist middle subjunctive) is retained; the modern critical comparison has καταδουλώσουσιν (future active indicative). The interlinear morphology and translation follow the Patriarchal form.
• 2:6: the Patriarchal running text has anarthrous Θεὸς in πρόσωπον Θεὸς ἀνθρώπου οὐ λαμβάνει; the modern critical comparison includes ὁ θεὸς. GTM preserves the Patriarchal wording.
• 2:9 / 2:11 / 2:14: the Patriarchal running text uses Κηφᾶς at 2:9 but Πέτρος / Πέτρῳ at 2:11 and 2:14. Modern critical texts commonly read Κηφᾶς / Κηφᾷ at 2:11 and 2:14; GTM does not substitute those readings into the Patriarchal running text.
• 2:14: GTM follows Patriarchal τί (“why?”), not critical πῶς (“how?”); the English and Amharic fluent translations therefore read “why” / ለምን.
• 2:16: the Patriarchal text has διότι in the final clause where the modern critical comparison has ὅτι. The genitive phrase πίστεως Ἰησοῦ Χριστοῦ is syntactically debated; GTM's fluent translation uses “faith in Jesus Christ” while preserving the Greek genitives in the interlinear. This is a teaching/translation note, not a textual variant.
• 2:18: Patriarchal συνίστημι is retained; a modern critical comparison has συνιστάνω. The isolated ἃ also uses the already-approved smooth fixed /a/ audio exception rather than browser letter-name TTS.
• 2:20: πίστει ... τοῦ υἱοῦ τοῦ Θεοῦ is likewise rendered contextually as “faith in the Son of God”; the Greek genitive construction remains visible for teaching.

Comprehensive Morphology Reference / የስዋሰው (morphology) ሙሉ ማጣቀሻ

FINAL regenerated inventory: this reference is generated directly from the live interlinear cards in all six audited chapters. It contains 2,250 Greek word cards and 266 distinct morphology tags. The counts below therefore match the FINAL corpus rather than the older draft inventory.

Tag note: Heb is retained for the two occurrences of ἀμήν, a Semitic indeclinable; Prt is reserved for Greek particles. Examples below use the first occurrence of each tag in canonical reading order.

Nouns / ስሞች (537 words · 28 distinct tags)

Verbs / ግሶች (417 words · 118 distinct tags)

Adjectives / ቅጽሎች (99 words · 23 distinct tags)

Article (ὁ, ἡ, τό) / መስተአምር (279 words · 26 distinct tags)

Pronouns / ተውላጠ ስሞች (237 words · 66 distinct tags)