KJV: And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
YLT: and that because of the false brethren brought in unawares, who did come in privily to spy out our liberty that we have in Christ Jesus, that us they might bring under bondage,
Darby: and it was on account of the false brethren brought in surreptitiously, who came in surreptitiously to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage;
ASV: and that because of the false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
| διὰ | because of |
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Parse: Preposition Root: διά Sense: through. |
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| δὲ | even |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| παρεισάκτους | brought in secretly |
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Parse: Adjective, Accusative Masculine Plural Root: παρείσακτος Sense: secretly or surreptitiously brought in. |
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| ψευδαδέλφους | false brothers |
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Parse: Noun, Accusative Masculine Plural Root: ψευδάδελφος Sense: a false brother. |
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| παρεισῆλθον | came in by stealth |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: παρεισέρχομαι Sense: to come in secretly or by stealth, or creep or steal in. |
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| κατασκοπῆσαι | to spy out |
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Parse: Verb, Aorist Infinitive Active Root: κατασκοπέω Sense: to inspect, view closely, in order to spy out and plot against. |
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| ἐλευθερίαν | freedom |
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Parse: Noun, Accusative Feminine Singular Root: ἐλευθερία Sense: liberty to do or to omit things having no relationship to salvation. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἔχομεν | we have |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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| Χριστῷ | Christ |
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Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| καταδουλώσουσιν | they will enslave |
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Parse: Verb, Future Indicative Active, 3rd Person Plural Root: καταδουλόω Sense: to bring into bondage, enslave. |
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Greek Commentary for Galatians 2:4
Late verbal adjective παρεισακτος pareisaktos from the double compound verb παρεισαγω pareisagō found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them “false brethren” like “the false apostles” in 2 Corinthians 11:13 of the Judaizers in Corinth. [source]
Repetition of the charge of their slipping in unwanted To spy out (κατασκοπησαι kataskopēsai). First aorist active infinitive of κατασκοπεω kataskopeō old Greek verb from κατασκοπος kataskopos a spy, to reconnoitre, to make a treacherous investigation. That they might bring us into bondage Future active indicative of this old compound, to enslave completely It was as serious a conflict as this. Spiritual liberty or spiritual bondage, which? [source]
First aorist active infinitive of κατασκοπεω kataskopeō old Greek verb from κατασκοπος kataskopos a spy, to reconnoitre, to make a treacherous investigation. [source]
Future active indicative of this old compound, to enslave completely It was as serious a conflict as this. Spiritual liberty or spiritual bondage, which? [source]
Only here and 2 Corinthians 11:26. Christians in name only; Judaisers; anti-Paulinists. The article marks them as a well known class. [source]
N.T.oLit. brought in by the side, and so insidiously, illegally. Vulg. subintroductos. olxx. Strabo (xvii. 1) uses it as an epithet of Ptolemy, “the sneak.” Comp. παρεισάξουσιν shallprivily bring in, 2 Peter 2:1; and παρεισεδύησαν creptin privily, Judges 1:4. Brought in, not from Jerusalem into the church at Antioch, nor into the Pauline churches generally, but into the Christian brotherhood to which they did not rightfully belong. [source]
The double relative introduces the explanation of the two preceding epithets: false brethren, privily brought in, since they came in privily to spy out our liberty. [source]
Lit. came in beside. Only here and Romans 5:20, where it implies nothing evil or secret, but merely something subsidiary. The aorist has a pluperfect sense, indication the earlier intrusion of these persons into the Christian community. [source]
N.T.oIn lxx, of spying out a territory, 2 Samuel 10:3; 1 Chronicles 19:3. [source]
Freedom from Mosaism through justification by faith. [source]
Only here and 2 Corinthians 11:20. Bring us into subjection to Jewish ordinances. The compound verb indicates abject subjection. [source]
Reverse Greek Commentary Search for Galatians 2:4
Evidently the party of the circumcision in the church in Jerusalem (Acts 11:2) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (Acts 13:13) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18) after plain proof by Peter that it was the Lord‘s doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts 15:24). In Galatians 2:4 Paul with some heat describes these Judaizers as “false brethren, secretly introduced who sneaked in to spy out our liberty.” It is reasonably certain that this visit to Jerusalem described in Galatians 2:1-10 is the same one as the Jerusalem Conference in Acts 15:5-29 in spite of the effort of Ramsay to identify it with that in Acts 11:29. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in Acts 11:29., but only “the elders.” In Acts 15 Luke gives the outward narrative of events, in Galatians 2:1-10 Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In Galatians 2:2 by the use of “them” They argued that Christ had not repealed circumcision. So one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. [source]
Second aorist active indicative of double compound παρεισερχομαι pareiserchomai late verb, in N.T. only here and Galatians 2:4 which see. See also εισηλτεν eisēlthen in Romans 5:12. The Mosaic law came into this state of things, in between Adam and Christ. [source]
Judaizing Christians, as Galatians 2:4. [source]
Only here and Galatians 2:4, where it is used of the efforts of the Jewish party to bring the christian Church under the ceremonial law. Compare Galatians 5:1. [source]
From πσευδης pseudēs false, and αποστολος apostolos Paul apparently made this word (cf. Revelation 2:2). In 2 Corinthians 11:26 we have πσευδαδελπος pseudadelphos a word of like formation (Galatians 2:4). See also πσευδοχριστοι pseudochristoi and πσευδοπροπηται pseudoprophētai in Mark 13:22. [source]
The prince of darkness puts on the garb of light and sets the fashion for his followers in the masquerade to deceive the saints. “Like master like man.” Cf. 2 Corinthians 2:11; Galatians 1:8. This terrible portrayal reveals the depth of Paul‘s feelings about the conduct of the Judaizing leaders in Corinth. In Galatians 2:4 he terms those in Jerusalem “false brethren.” [source]
is a qualitative word (1 Thessalonians 1:9; 1 Corinthians 3:13; James 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε de (but) in Galatians 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in Galatians 2:4. [source]
But on the contrary (accusative of general reference, το εναντιον to enantion). So far from the three championing the cause of the Judaizers as some hoped or even the position of the compromisers in Galatians 2:4., they came boldly to Paul‘s side after hearing the case argued in the private conference. This is the obvious interpretation rather than the view that Peter, James, and John first proposed the circumcision of Titus and afterwards surrendered to Paul‘s bold stand. [source]
Literally, “What sort they once were.” Hopoioi is a qualitative word (1 Thessalonians 1:9; 1 Corinthians 3:13; James 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε de (but) in Galatians 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in Galatians 2:4. They, I say, imparted nothing to me He starts over again after the two parentheses and drops the construction απο των δοκουντων apo tōn dokountōn and changes the construction (anacoluthon) to οι δοκουντες hoi dokountes (nominative case), the men of reputation and influences whom he names in Galatians 2:8. See the same verb in Galatians 1:16. They added nothing in the conference to me. The compromisers tried to win them, but they finally came over to my view. Paul won his point, when he persuaded Peter, James, and John to agree with him and Barnabas in their contention for freedom for the Gentile Christians from the bondage of the Mosaic ceremonial law. [source]
N.T.oThrust themselves into. Comp. Judges 1:4, παρεισεδύησαν creptin privily (see note); 2 Peter 2:1(note), παρεισάξουσιν shallprivily bring in; and Galatians 2:4, παρεισάκτους broughtin by stealth. [source]
First aorist middle participle of δεχομαι dechomai to welcome (Luke 10:8, Luke 10:10). Κατασκοπος Kataskopos is an old compound (κατασκοπεω kataskopeō Galatians 2:4), used of scout or spy, in lxx, here only in N.T. [source]
Only here in New Testament. The kindred adjective occurs Galatians 2:4, “false brethrenprivily brought in ” ( παρεισάκτους )The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Judges 1:4, crept in unawares. The verb means, literally, to bring ( ἄγειν ) into ( εἰς ) by the side of ( παρά )Damnable heresies ( αἱρέσεις ἀπωλείας )Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of αἵρεσις , the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Acts 5:17; Acts 15:5; Acts 28:22), though the Rev. has an odd variety in its marginal renderings. See Acts 24:14; 1 Corinthians 11:19; Galatians 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward. [source]