KJV: And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
YLT: And I, brethren, if uncircumcision I yet preach, why yet am I persecuted? then hath the stumbling-block of the cross been done away;
Darby: But I, brethren, if I yet preach circumcision, why am I yet persecuted? Then the scandal of the cross has been done away.
ASV: But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumbling-block of the cross been done away.
| δέ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| περιτομὴν | circumcision |
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Parse: Noun, Accusative Feminine Singular Root: περιτομή Sense: circumcised. |
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| ἔτι | still |
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Parse: Adverb Root: ἔτι Sense: yet, still. |
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| κηρύσσω | proclaim |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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| τί | why |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| διώκομαι | am I persecuted |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: διώκω Sense: to make to run or flee, put to flight, drive away. |
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| ἄρα | In that case |
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Parse: Conjunction Root: ἄρα Sense: therefore, so then, wherefore. |
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| κατήργηται | has been abolished |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: καταργέω Sense: to render idle, unemployed, inactivate, inoperative. |
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| σκάνδαλον | offense |
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Parse: Noun, Nominative Neuter Singular Root: σκάνδαλον Sense: the movable stick or trigger of a trap, a trap stick. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| σταυροῦ | cross |
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Parse: Noun, Genitive Masculine Singular Root: σταυρός Sense: an upright stake, esp. |
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Greek Commentary for Galatians 5:11
Some of the Judaizers even circulated the slander that Paul preached circumcision in order to ruin his influence. [source]
In sharp contrast with the disturber. [source]
Commonly explained as an allusion to a charge circulated by the Judaisers that Paul preached or sanctioned the circumcision of Gentile converts in churches outside of Galatia, as, for example, in the case of Timothy, Acts 16:3. But it is quite unlikely that any such charge was circulated. The Judaisers would not have founded such a charge on an individual case or two, like Timothy's, especially in the face of the notorious fact that Paul, in Jerusalem and Antioch, had contested the demand for the circumcision of Gentile Christians; and Paul's question, “Why do I suffer persecution?” would have been pertinent only on the assumption that he was charged with habitually. not occasionally, preaching circumcision. Had the Judaisers actually circulated such a charge, Paul would have been compelled to meet it in a far more direct and thorough manner than he does here. He would have been likely to formulate the charge, and to deal incisively with the inconsistency in his preaching which it involved. The course of his thought is as follows: “He that troubleth you by preaching circumcision shall bear his judgment; but I am not a disturber - not your enemy (Galatians 4:16), for I do not preach circumcision; and the proof of this is that I am persecuted. If I preached circumcision, there would be no offense, and therefore no disturbance; for the cross would cease to be an offense, if, in addition to the cross, I preached just what the Judaisers assert, the necessity of circumcision.” [source]
As in the time before my conversion. The second ἔπι is not temporal but logical, as Romans 3:7; Romans 9:19. What further ground is there for persecuting me? [source]
As a consequence of my preaching circumcision. [source]
Comp. 1 Corinthians 1:23. For offense, see on offend, Matthew 5:29. [source]
Lit. been done away or brought to nought. See on Galatians 5:4. If Paul had preached circumcision as necessary to salvation, the preaching of the cross would have ceased to be an offense, because, along with the cross, Paul would have preached what the Judaisers demanded, that the Mosaic law should still be binding on Christians. The Judaisers would have accepted the cross with circumcision, but not the cross instead of circumcision. The Judaisers thus exposed themselves to no persecution in accepting Christ. They covered the offense of the cross, and conciliated unbelieving Jews by maintaining that the law was binding upon Christians. See Galatians 6:12. [source]
Reverse Greek Commentary Search for Galatians 5:11
Rev. rightly puts the word at the end of the verse. The position is unusual. It would seem as if Paul intended to close this severe letter with an assurance that the “foolish Galatians” were still his brethren: They are addressed as “brethren,” Galatians 4:12; Galatians 5:11; Galatians 6:1. Comp. 1 Corinthians 16:24. [source]
Better, by reason of the cross. Because of preaching a crucified Messiah. See on Galatians 5:11. The Judaisers attempted to cover with the law - the requirement of circumcision - the “offense” of a crucified Messiah. [source]
Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. 2 Corinthians 2:4). The enemies of the cross of Christ (τους εχτρους του σταυρου του Χριστου tous echthrous tou staurou tou Christou). Either the Judaizers who denied the value of the cross of Christ (Galatians 5:11; Galatians 6:12, Galatians 6:14) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1 John 2:4). [source]
Either the Judaizers who denied the value of the cross of Christ (Galatians 5:11; Galatians 6:12, Galatians 6:14) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1 John 2:4). [source]