KJV: But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
YLT: But when I saw that they are not walking uprightly to the truth of the good news, I said to Peter before all, 'If thou, being a Jew, in the manner of the nations dost live, and not in the manner of the Jews, how the nations dost thou compel to Judaize?
Darby: But when I saw that they do not walk straightforwardly, according to the truth of the glad tidings, I said to Peter before all, If thou, being a Jew, livest as the nations and not as the Jews, how dost thou compel the nations to Judaize?
ASV: But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas before them all, If thou, being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?
| εἶδον | I saw |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: εἶδον Sense: to see with the eyes. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ὀρθοποδοῦσιν | they are walking uprightly |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ὀρθοποδέω Sense: to walk in a straight course. |
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| πρὸς | according to |
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Parse: Preposition Root: πρός Sense: to the advantage of. |
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| ἀλήθειαν | truth |
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Parse: Noun, Accusative Feminine Singular Root: ἀλήθεια Sense: objectively. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| εὐαγγελίου | gospel |
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Parse: Noun, Genitive Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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| εἶπον | I said |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: λέγω Sense: to speak, say. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κηφᾷ | to Peter |
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Parse: Noun, Dative Masculine Singular Root: Κηφᾶς Sense: another name for the apostle Peter. |
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| ἔμπροσθεν | before |
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Parse: Preposition Root: ἔμπροσθεν Sense: in front, before. |
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| Ἰουδαῖος | a Jew |
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Parse: Adjective, Nominative Masculine Singular Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| ὑπάρχων | being |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ὑπάρχω Sense: to begin below, to make a beginning. |
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| ἐθνικῶς | like a Gentile |
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Parse: Adverb Root: ἐθνικῶς Sense: like the Gentiles. |
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| Ἰουδαϊκῶς | like a Jew |
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Parse: Adverb Root: Ἰουδαϊκῶς Sense: Jewishly, after the manner of the Jews. |
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| ζῇς | live |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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| πῶς | why |
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Parse: Adverb Root: πῶς Sense: how, in what way. |
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| ἔθνη | Gentiles |
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Parse: Noun, Accusative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| ἀναγκάζεις | do you compel |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ἀναγκάζω Sense: to necessitate, compel, drive to, constrain. |
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| ἰουδαΐζειν | to Judaize |
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Parse: Verb, Present Infinitive Active Root: ἰουδαί̈ζω Sense: to adopt Jewish customs and rites, imitate the Jews, Judaise. |
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Greek Commentary for Galatians 2:14
Paul did see and saw it in time to speak. [source]
Present active indicative retained in indirect discourse, “they are not walking straight.” Ορτοποδεω Orthopodeō Found only here and in later ecclesiastical writers, though ορτοποδες βαινοντες orthopodes bainontes does occur. According to the truth of the gospel (προς την αλητειαν του ευαγγελιου pros tēn alētheian tou euaggeliou). Just as in Galatians 2:5. Paul brought them to face (προς pros) that. I said unto Cephas before them all Being a Jew (Ιουδαιος υπαρχων Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Just as in Galatians 2:5. Paul brought them to face (προς pros) that. [source]
Being a Jew (Ιουδαιος υπαρχων Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. [source]
Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Only here in N.T., but in Josephus. [source]
Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
d See additional note at the end of this chapter. [source]
Lit. are not walking. N.T.oolxx. oClass. Lit. to be straight-footed. [source]
The verb means originally to begin; thence to come forth, be at hand, be in existence. It is sometimes claimed that ὑπάρχειν as distinguished from εἶναι implies an antecedent condition - being originally. That is true in some cases. But, on the other hand, it sometimes denotes a present as related to a future condition. The most that can be said is that it often is found simply in the sense of to be. [source]
Ἑθνικῶς , N.T.oThe force of the present livest must not be pressed. The reference is not strictly temporal, either as referring to Peter's former intercourse with the Gentile Christians, or as indicating that he was now associating with them at table. It is rather the statement of a general principle. If you, at whatever time, act on the principle of living according to Gentile usage. At the time of Paul's address to Peter, Peter was living after the manner of Jews ( Ἱουδαΐκῶς ). [source]
Indirect compulsion exerted by Peter's example. Not that he directly imposed Jewish separatism on the Gentile converts. [source]
N.T.oOnce in lxx, Esther 8:17. Also in Joseph. B. J. 2:18,2, and Plut. Cic. 7. It is used by Ignatius, Magn. x. Χριστιανίζειν topractice Christianity occurs in Origen. [source]
Reverse Greek Commentary Search for Galatians 2:14
Groundlessly, without cause. See on 2 Thessalonians 3:8. The sense here is not common. It is not found in Class., and in N.T. only John 15:25. In lxx, see Psalm 34:7,19; 108:3; 118:161; 1 Samuel 19:5; Sirach 20:23; 29:6. Comp. Ignatius, Trall. v. Paul says: “I do not invalidate the grace of God in the offering of Christ, as one does who seeks to reestablish the law as a means of justification; for if righteousness comes through the law, there was no occasion for Christ to die.” Additional Note on Galatians 2:14-21.The course of thought in Paul's address to Peter is difficult to follow. It will help to simplify it if the reader will keep it before him that the whole passage is to be interpreted in the light of Peter's false attitude - as a remonstrance against a particular state of things. The line of remonstrance is as follows. If you, Peter, being a Jew, do not live as a Jew, but as a Gentile, as you did when you ate with Gentiles, why do you, by your example in withdrawing from Gentile tables, constrain Gentile Christians to live as Jews, observing the separative ordinances of the Jewish law? This course is plainly inconsistent. -DIVIDER- -DIVIDER- Even you and I, born Jews, and not Gentiles - sinners - denied the obligation of these ordinances by the act of believing on Jesus Christ. In professing this faith we committed ourselves to the principle that no one can be justified by the works of the law. -DIVIDER- -DIVIDER- But it may be said that we were in no better case by thus abandoning the law and legal righteousness, since, in the very effort to be justified through Christ, we were shown to be sinners, and therefore in the same category with the Gentiles. Does it not then follow that Christ is proved to be a minister of sin in requiring us to abandon the law as a means of justification?-DIVIDER- No. God forbid. It is true that, in seeking to be justified in Christ, we stood revealed as sinners, for it was Christ who showed us that we could not be justified by the works of the law; that all our legal strictness only left us sinners. But the inference is false that Christ is thereby shown to be a minister of sin. -DIVIDER- -DIVIDER- For to say that Christ is a minister of sin, is to say that I, at his bidding, became a transgressor by abandoning the law, that the law is the only true standard and medium of righteousness. If I reassert the obligation of the law after denying that obligation, I thereby assert that I transgressed in abandoning it, and that Christ, who prompted and demanded this transgression, is a minister of sin. -DIVIDER- -DIVIDER- But this I deny. The law is not the true standard and medium of righteousness. I did not transgress in abandoning it. Christ is not a minister of sin. For it was the law itself which compelled me to abandon the law. The law crucified Christ and thereby declared him accursed. In virtue of my moral fellowship with Christ, I was (ethically) crucified with him. The act of the law forced me to break with the law. Through the law I died to the law. Thus I came under a new principle of life. I no longer live, but Christ lives in me. If I should declare that righteousness is through the law, by reasserting the obligation of the law as you, Peter, have done, I should annul the grace of God as exhibited in the death of Christ: for in that case, Christ's death would be superfluous and useless. But I do not annul the grace of God. -DIVIDER- -DIVIDER- [source]
Literally, “laid away or by.” Old word used in Luke 19:20 of the pound laid away in a napkin. See also αποτησαυριζω apothēsaurizō to store away for future use (1 Timothy 6:19). The same idea occurs in Matthew 6:20 (treasure in heaven) and 1 Peter 1:4 and it is involved in Philemon 3:20. Ye heard before (προηκουσατε proēkousate). First aorist indicative active of this old compound προακουω proakouō though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. In the word of the truth of the gospel “In the preaching of the truth of the gospel” (Galatians 2:5, Galatians 2:14) which is come They heard the pure gospel from Epaphras before the Gnostics came. [source]
“In the preaching of the truth of the gospel” (Galatians 2:5, Galatians 2:14) which is come They heard the pure gospel from Epaphras before the Gnostics came. [source]
The relative ωι hōi is the dative case with λατρευω latreuō (see note on Romans 1:9 for this verb), progressive present (I have been serving). For προγονων progonōn (forefathers) see note on 1 Timothy 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Galatians 2:14; Philemon 3:4-7. In a pure conscience (εν καταραι συνειδησει en katharāi suneidēsei). See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). -DIVIDER- Remembrance (μνειαν mneian). Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]