KJV: (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
YLT: for He who did work with Peter to the apostleship of the circumcision, did work also in me in regard to the nations,
Darby: (for he that wrought in Peter for the apostleship of the circumcision wrought also in me towards the Gentiles,)
ASV: (for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles);
ὁ | the [One] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐνεργήσας | having worked |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐνεργέω Sense: to be operative, be at work, put forth power. |
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Πέτρῳ | in Peter |
Parse: Noun, Dative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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ἀποστολὴν | apostleship |
Parse: Noun, Accusative Feminine Singular Root: ἀποστολή Sense: a sending away. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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περιτομῆς | circumcision |
Parse: Noun, Genitive Feminine Singular Root: περιτομή Sense: circumcised. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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ἐμοὶ | in me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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εἰς | toward |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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ἔθνη | Gentiles |
Parse: Noun, Accusative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
Greek Commentary for Galatians 2:8
Paul here definitely recognizes Peter‘s leadership (apostleship, αποστολην apostolēn late word, already in Acts 1:25; 1 Corinthians 9:2) to the Jews and asserts that Peter acknowledges his apostleship to the Gentiles. This is a complete answer to the Judaizers who denied the genuineness of Paul‘s apostleship because he was not one of the twelve. [source]
See on 1 Thessalonians 2:13. Rev. omits effectually, but it is fairly implied in the verb. Comp. 1 Corinthians 12:6; Philemon 2:13; Colossians 1:29. The reference is to God, not to Christ. [source]
Better, for Peter. In Peter would be ἐν Πέτρῳ . [source]
Not merely with reference to the apostleship, but with the design of making him an apostle. Comp. 2 Corinthians 2:12; Colossians 1:29. Observe how Paul puts himself on an equality with Peter. [source]
To make me an apostle to the Gentiles. [source]
Reverse Greek Commentary Search for Galatians 2:8
Jesus had called the twelve apostles. An old word for sending away, then for a release, then the office and dignity of an apostle (Acts 1:25; Romans 1:5; 1 Corinthians 9:2; Galatians 2:8). [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]
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]
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]