KJV: But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
YLT: but, on the contrary, having seen that I have been entrusted with the good news of the uncircumcision, as Peter with that of the circumcision,
Darby: but, on the contrary, seeing that the glad tidings of the uncircumcision were confided to me, even as to Peter that of the circumcision,
ASV: but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision
| τοὐναντίον | on the contrary |
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Parse: Adverb, Comparative Root: τοὐναντίον Sense: on the contrary, contrariwise. |
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| ἰδόντες | having seen |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural 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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| πεπίστευμαι | I have been entrusted with |
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Parse: Verb, Perfect Indicative Middle or Passive, 1st Person Singular Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| εὐαγγέλιον | gospel |
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Parse: Noun, Accusative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀκροβυστίας | uncircumcision |
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Parse: Noun, Genitive Feminine Singular Root: ἀκροβυστία Sense: having the foreskin, uncircumcised. |
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| καθὼς | just as |
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Parse: Adverb Root: καθώς Sense: according as. |
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| Πέτρος | Peter [with that] |
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Parse: Noun, Nominative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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| περιτομῆς | circumcision |
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Parse: Noun, Genitive Feminine Singular Root: περιτομή Sense: circumcised. |
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Greek Commentary for Galatians 2:7
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]
After seeing, after they heard our side of the matter. That I had been intrusted with the gospel of the uncircumcision (οτι πεπιστευμαι το ευαγγελιον της ακροβυστιας hoti pepisteumai to euaggelion tēs akrobustias). Perfect passive indicative of πιστευω pisteuō to intrust, which retains the accusative of the thing (το ευαγγελιον to euaggelion) in the passive voice. This clear-cut agreement between the leaders “denotes a distinction of sphere, and not a difference of type” (Lightfoot). Both divisions in the work preach the same “gospel” (not like Galatians 1:6., the Judaizers). It seems hardly fair to the Three to suggest that they at first championed the cause of the Judaizers in the face of Paul‘s strong language in Galatians 2:5. [source]
Perfect passive indicative of πιστευω pisteuō to intrust, which retains the accusative of the thing Both divisions in the work preach the same “gospel” (not like Galatians 1:6., the Judaizers). It seems hardly fair to the Three to suggest that they at first championed the cause of the Judaizers in the face of Paul‘s strong language in Galatians 2:5. [source]
The phrase only here in N.T. The gospel which was to be preached to the uncircumcised - the Gentiles. Lightfoot aptly says: “It denotes a distinction of sphere, and not a difference of type.” [source]
Reverse Greek Commentary Search for Galatians 2:7
All suspicion has vanished and Ananias takes Saul to his heart as a brother in Christ. It was a gracious word to Saul now under suspicion on both sides. The Lord, even Jesus (ο κυριοσ Ιησους ho kuriosκυριος Iēsous). Undoubted use of ο οπτεις kurios as Lord and applied to Jesus. Who appeared First aorist passive participle of σοι horaō was seen as in Acts 26:16 and with the dative also Thou camest (πληστεις πνευματος αγιου ērchou). Imperfect indicative middle, “thou wert coming.” Be filled with the Holy Spirit This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (Acts 1:8; Galatians 2:7). [source]
First aorist active participle of ανοιγω anoigō or νυμι ̇numi The whole group rushed out to the courtyard this time to make sure. They were amazed (εχεστησαν exestēsan). The frequent second aorist active (intransitive) indicative of εχιστημι existēmi Acts 12:17 There were probably loud exclamations of astonishment and joy. Beckoning with the hand First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
First aorist passive participle of σοι horaō was seen as in Acts 26:16 and with the dative also Thou camest (πληστεις πνευματος αγιου ērchou). Imperfect indicative middle, “thou wert coming.” Be filled with the Holy Spirit This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (Acts 1:8; Galatians 2:7). [source]
This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (Acts 1:8; Galatians 2:7). [source]
First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Aramaic for Πέτρος PeterSee on John 1:42. It is Paul's usual name for Peter, Πέτρος occurring only Galatians 2:7, Galatians 2:8. Peter would be the rallying-point for the Judaizing Christians, who claimed him as the apostle of the circumcision. The state of the Corinthian church offered the most favorable ground for Paul's Jewish-Christian adversaries, who took advantage of the reaction created by the looser views and practice of Gentile Christians, and by the differences of opinion on important questions, to press the necessity of legal regulation, and of ceremonial observances in non-essentials. [source]
Explanatory use of λεγω legō Each has his party leader. Απολλω Apollō is genitive of Απολλως Apollōs (Acts 18:24), probably abbreviation of Απολλωνιυς Apollōnius as seen in Codex Bezae for Acts 18:24. See note on Acts 18:24 for discussion of this “eloquent Alexandrian” (Ellicott), whose philosophical and oratorical preaching was in contrast “with the studied plainness” of Paul (1 Corinthians 2:1; 2 Corinthians 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1 Corinthians 16:12). Χηπα Cēphā is the genitive of Χηπας Cēphās the Aramaic name given Simon by Jesus (John 1:42), Πετρος Petros in Greek. Except in Galatians 2:7, Galatians 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts 15:7-11; Galatians 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians 2:11-14), but, in spite of Baur‘s theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2 Peter 3:15. be accepted as genuine, as I do, there is proof of cordial relations between them and 1 Corinthians 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul‘s rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter‘s name as the really orthodox wing of the church, the gospel of the circumcision. [source]
First aorist passive infinitive of πιστευω pisteuō common verb for believing, from πιστις pistis (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1 Corinthians 9:17; Galatians 2:7; Romans 3:2; 1 Timothy 1:11; Titus 1:3, though the active had the dative of the person. So we speak (ουτως λαλουμεν houtōs laloumen). Simple, yet confident claim of loyalty to God‘s call and message. Surely this should be the ambition of every preacher of the gospel of God. Not as pleasing men Dative case with αρεσκω areskō as in Galatians 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζω dokimazō used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1 Corinthians 4:5). [source]
Or, with which I was intrusted. Comp Titus 1:3; Romans 3:2; 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4. The ἐγώ Iemphatically asserts the authority of Paul against the “teachers of the law” (1 Timothy 1:7). [source]
More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (2 Timothy 1:13); that which Timothy had heard from Paul (2 Timothy 2:2); that fair deposit (2 Timothy 1:14). It was the gospel to which Paul had been appointed (2 Timothy 1:11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb παρατιθέναι tocommit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: “Keep my deposit ( παραθήκην ) which I and Christ have committed ( παρθέμεθα ) to you. I commit ( παρατίθημι ) to you the church of the Antiochenes.” [source]