Galatians Commentary

Ver 1. Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

Ver 2. I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.

Ver 3. But not even Titus, who was with me, being a Greek, was compelled to be circumcised.

Ver 4-5. This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage, to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.

Ver 6. But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they, I say, who were respected imparted nothing to me,

Ver 7. but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—

Ver 8. for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—

Ver 9. and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.

Ver 10. They only asked us to remember the poor—which very thing I was also zealous to do.

Ver 1. Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

Ver 2. I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.

Ver 3. But not even Titus, who was with me, being a Greek, was compelled to be circumcised.

Ver 4-5. This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage, to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.

Ver 6. But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they, I say, who were respected imparted nothing to me,

Ver 7. but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—

Ver 8. for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—

Ver 9. and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.

Ver 10. They only asked us to remember the poor—which very thing I was also zealous to do.

Ver 1. Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

John Calvin comments, "Fourteen years after. This cannot with certainty be affirmed to be the same journey mentioned by Luke. (Acts 15:2.) The connection of the history leads us rather to an opposite conclusion. We find that Paul performed four journeys to Jerusalem. Of the first we have already spoken. The second took place when, in company with Barnabas, he brought the charitable contributions of the Greek and Asiatic Churches. (Acts 15:25.) My belief that this second journey is referred to in the present passage rests on various grounds. On any other supposition, the statements of Paul and Luke cannot be reconciled. Besides, there is ground for conjecturing that the rebuke was administered to Peter at Antioch while Paul was residing there. Now, this happened before he was sent to Jerusalem by the Churches to settle the dispute which had arisen about ceremonial observances. (Acts 15:2.) It is not reasonable to suppose that Peter would have used such dissimulation, if that controversy had been settled and the decree of the Apostles published. But Paul writes that he came to Jerusalem, and afterwards adds that he had rebuked Peter for an act of dissimulation, an act which Peter certainly would not have committed except in matters that were doubtful." (Commentary on Galatians).

Ver 2. I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.

James Coffman comments, "Some scholars dogmatically assert that Paul's account of the 'council' here cannot be harmonized with Acts 15:1ff; but that is only because they fail to see that there were private discussions which took place before the public and more formal meeting later on." (Coffman's Commentaries on the Bible).

Ver 3. But not even Titus, who was with me, being a Greek, was compelled to be circumcised.

Johann Lange comments, "Had the idea been merely, that the circumcision was not even demanded, so strong a word would not have been used. There is some force in the suggestion of Lightfoot, that the Apostles recommended Paul to yield as a charitable concession, but convinced at length that he was right, they gave him their support. Still we have not sufficient knowledge of the circumstances to decide whether Paul cites this as an evidence of the Apostles’ agreement with him or of his firmness—in all probability it is both. Not even Titus, of whom as a Greek the false brethren made the demand, was required to submit—or whom as a Greek I would not allow to be circumcised, since this would have been a giving up of the whole matter. The preceding context suggests the former, the subsequent context the latter side of the occurrence. On the reasons for the non-circumcision of Titus, and the circumcision of Timothy (Acts 16:2)" (Commentary on Galatians).

Ver 4-5. This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage, to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.

Augustine writes, "Let us treat scripture like scripture, like God speaking; don't let's look there for man going wrong. It is not for nothing, you see, that the canon has been established for the Church. This is the function of the Holy Spirit. So if anybody reads my book, let him pass judgment on me. If I have said something reasonable, let him follow, not me, but reason itself; if I've proved it by the clearest divine testimony, let him follow, not me, but the divine scripture." (The Works of Saint Augustine, Newly Discovered Sermons, part 3, vol 11, Edmund Hill, Sermon 162C.15, Hyde Park: New City Press, 1997, pg 176).

Martin Luther comments, "Now the true Gospel has it that we are justified by faith alone, without the deeds of the Law. The false gospel has it that we are justified by faith, but not without the deeds of the Law. The false apostles preached a conditional gospel. So do the papists. They admit that faith is the foundation of salvation. But they add the conditional clause that faith can save only when it is furnished with good works. This is wrong. The true Gospel declares that good works are the embellishment of faith, but that faith itself is the gift and work of God in our hearts. Faith is able to justify, because it apprehends Christ, the Redeemer." (Commentary on the Epistle to the Galatians).

Ver 6. But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they, I say, who were respected imparted nothing to me,

Martin Luther comments, "There must be people in high office, of course. But we are not to deify them. The governor, the mayor, the preacher, the teacher, the scholar, father, mother, are persons whom we are to love and revere, but not to the extent that we forget God. Least we attach too much importance to the person, God leaves with important persons offenses and sins, sometimes astounding shortcomings, to show us that there is a lot of difference between any person and God. David was a good king. But when the people began to think too well of him, down he fell into horrible sins, adultery and murder. Peter, excellent apostle that he was, denied Christ. Such examples of which the Scriptures are full, ought to warn us not to repose our trust in men. In the papacy appearance counts for everything. Indeed, the whole papacy amounts to nothing more than a mere kowtowing of persons and outward mummery. But God alone is to be feared and honored.
I would honor the Pope, I would love his person, if he would leave my conscience alone, and not compel me to sin against God. But the Pope wants to be adored himself, and that cannot be done without offending God. Since we must choose between one or the other, let us choose God. The truth is we are commissioned by God to resist the Pope, for it is written, "We ought to obey God rather than men" (Acts 5:29). We have seen how Paul refutes the argument of the false apostles concerning the authority of the apostles. In order that the truth of the Gospel may continue; in order that the Word of God and the righteousness of faith may be kept pure and undefiled, let the apostles, let an angel from heaven, let Peter, let Paul, let them all perish." (Commentary on Galatians).

Ver 7. but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—

John Chrysostom comments, "Which is in effect to say, I accuse not, nor traduce those holy men; they know what it is they have done; to God must they render their account. What I am desirous to prove is, that they neither reversed nor corrected my procedure, nor added to it as in their opinion defective, but gave it their approbation and assent; and to this Titus and Barnabas bear witness. Then he adds, The Circumcision and Uncircumcision; meaning, not the things themselves, but the nations known by these distinctions;" (Commentary on Galatians).

Joseph Benson comments, "The charge of preaching the Glad Tidings to the Judaites; was committed to Petrus — 'By saying that he was intrusted with the Glad Tidings of the uncircumcision, even as Petrus was with that of the circumcision, Paulus Apostolus put himself on a level with Petrus. In like manner, his withstanding Petrus publicly for withdrawing himself from the converted Gentiles, is a fact utterly inconsistent with the pretended superiority of Petrus above the other apostles, vainly imagined by the Roman pontiffs, for the purpose of aggrandizing themselves as his successors, above all other Christian bishops.' For he that wrought effectually in, or by, Petrus — To qualify him for the apostleship of the circumcision, to support him in the discharge of that office, and to render his exercise of it successful; the same was mighty in me — Wrought also effectually in and by me, for and in the discharge of my office toward the Gentiles." (Commentary on Galatians).

Ver 8. for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—

Irenaeus writes, "With regard to those (the Marcionites) who allege that Paul alone knew the truth, and that to him the mystery was manifested by revelation, let Paul himself convict them, when he says, that one and the same God wrought in Peter for the apostolate of the circumcision, and in himself for the Gentiles. [Galatians 2:8] Peter, therefore, was an apostle of that very God whose was also Paul; and Him whom Peter preached as God among those of the circumcision, and likewise the Son of God, did Paul [declare] also among the Gentiles." (Against Heresies, 3.13.1).

Ver 9. and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.

Scot McKnight comments, "In chapter 2, however, he argues that while his gospel was independent in source, it was also endorsed by the Jerusalem pillars. That endorsement, for Paul, was not necessary, but as long as it worked out that way, he decides to use that endorsement as part of his case against the Judaizers." (Galatians, NIV Application Commentary: Zondervan, 1995).

Ver 10. They only asked us to remember the poor—which very thing I was also zealous to do.

Jerome comments, "For the man who is poor in grace or faith is unable to hear the warning about the punishment that is to come because he does not have spiritual riches or a knowledge of Scripture, which is compared to gold, silver, and a precious gem. Therefore, because it is the sick and not the healthy that need a doctor, the apostles agreed by the clasping of right hands not to look down on the poor or be contemptuous of sinners but always to remember them, just as Paul remembered the man whom in his first letter to the Corinthian church he had chastised momentarily in the hope that he would put his body through rigorous repentance and thereby save his spirit.2 He wrote to this man in his second letter [to the same church] to summon him back to the fold so that he would not be swallowed up by more sorrow, and he asked all the members of the congregation to forgive their brother and reaffirm their love for him, just as Paul himself forgave each of them before Christ, thus fulfilling the promise he had made at Jerusalem always to remember the poor." (Commentary on Galatians).

1. Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἱεροσόλυμα μετὰ Βαρνάβα, συμπαραλαβὼν καὶ Τίτον· (Then after fourteen years, I went up again to Jerusalem with Barnabas, taking Titus along also.)

Ἔπειτα (Epeita): This word translates to "then" or "afterwards," indicating a sequence in time.

διὰ δεκατεσσάρων ἐτῶν (dia dekatessarōn etōn): "διὰ" (dia) means "through" or "after," and "δεκατεσσάρων" (dekatessarōn) is the genitive plural form of "δεκατέσσαρες" (dekatessares), meaning "fourteen." "ἐτῶν" (etōn) is the genitive plural of "ἔτος" (etos), meaning "years." Combined, this phrase translates to "after fourteen years."

πάλιν ἀνέβην (palin anebēn): "πάλιν" (palin) means "again," and "ἀνέβην" (anebēn) is the first-person singular aorist indicative form of "ἀναβαίνω" (anabainō), meaning "I went up" or "I ascended." This indicates a repeated action, in this case, going up to Jerusalem.

εἰς Ἱεροσόλυμα (eis Hierosolyma): "εἰς" (eis) means "to" or "into," and "Ἱεροσόλυμα" (Hierosolyma) is the accusative form of "Jerusalem." Therefore, this translates to "to Jerusalem."

μετὰ Βαρνάβα (meta Barnaba): "μετὰ" (meta) means "with," and "Βαρνάβα" (Barnabas) is the Greek form of the name Barnabas. This part of the sentence indicates that the speaker went with Barnabas.

συμπαραλαβὼν καὶ Τίτον (symparalabōn kai Titon): "συμπαραλαβὼν" (symparalabōn) is the aorist participle of "συμπαραλαμβάνω" (symparalambanō), meaning "having taken along." "καὶ" (kai) means "also" or "and," and "Τίτον" (Titon) is the accusative form of the name Titus. This part translates as "taking Titus along also."

2. ἀνέβην δὲ κατὰ ἀποκάλυψιν, καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατ' ἰδίαν δὲ τοῖς δοκοῦσιν, μήπως εἰς κενὸν τρέχω ἢ ἔδραμον. (But I went up according to a revelation, and I set before them the gospel that I preach among the Gentiles, but privately to those who seemed influential, lest I should be running or had run in vain.)

ἀνέβην δὲ (anebēn de): "ἀνέβην" (anebēn) is the first-person singular aorist indicative form of "ἀναβαίνω" (anabainō), meaning "I went up" or "I ascended." The word "δὲ" (de) is a conjunction often translated as "but" or "and."

κατὰ ἀποκάλυψιν (kata apokalypsin): "κατὰ" (kata) can mean "according to," and "ἀποκάλυψιν" (apokalypsin) is the accusative singular of "ἀποκάλυψις" (apokalypsis), meaning "revelation." This phrase translates to "according to a revelation."

καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον (kai anethēmēn autois to euangelion): "καὶ" (kai) means "and," "ἀνεθέμην" (anethēmēn) is the first-person singular aorist indicative of "ἀνατίθημι" (anatithēmi), meaning "I set before" or "I presented." "αὐτοῖς" (autois) is the dative plural of "αὐτός" (autos), meaning "to them," and "τὸ εὐαγγέλιον" (to euangelion) means "the gospel."

ὃ κηρύσσω ἐν τοῖς ἔθνεσιν (ho kēryssō en tois ethnesin): "ὃ" (ho) is a relative pronoun referring to "the gospel," "κηρύσσω" (kēryssō) is the first-person singular present indicative of "κηρύσσω" (kēryssō), meaning "I preach." "ἐν τοῖς ἔθνεσιν" (en tois ethnesin) means "among the Gentiles," with "ἔθνεσιν" being the dative plural of "ἔθνος" (ethnos), meaning "nations" or "Gentiles."

κατ' ἰδίαν δὲ τοῖς δοκοῦσιν (kat' idian de tois dokousin): "κατ' ἰδίαν" (kat' idian) means "privately" or "in private," a contraction of "κατά" (kata) and "ἰδίαν" (idian), meaning "private." "δὲ" (de) again functions as "but," and "τοῖς δοκοῦσιν" (tois dokousin) refers to "those who seemed [influential]."

μήπως εἰς κενὸν τρέχω ἢ ἔδραμον (mēpōs eis kenon trechō ē edramon): "μήπως" (mēpōs) can be translated as "lest" or "perhaps," indicating a purpose or reason. "εἰς κενὸν" (eis kenon) means "in vain." "τρέχω" (trechō) is the first-person singular present indicative, and "ἔδραμον" (edramon) is the first-person singular aorist indicative of "τρέχω" (trechō), meaning "I run" and "I ran," respectively.

3. Ἀλλ' οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι· (But even Titus, who was with me, being a Greek, was not compelled to be circumcised.)

Ἀλλ' (All'): This is a contraction of "ἀλλά" (alla), meaning "but."

οὐδὲ (oude): This word means "nor" or "neither," often used in negations.

Τίτος (Titos): This is the name Titus, a common Greek name.

ὁ σὺν ἐμοί (ho syn emoi): This phrase means "who [was] with me." "ὁ" (ho) is the masculine singular definite article "the," "σὺν" (syn) means "with," and "ἐμοί" (emoi) is the dative singular of "ἐγώ" (egō), meaning "me."

Ἕλλην ὤν (Hellēn ōn): "Ἕλλην" (Hellēn) means "Greek," referring to a Greek person, and "ὤν" (ōn) is the present participle of "εἰμί" (eimi), meaning "being." So, "Ἕλλην ὤν" translates to "being a Greek."

ἠναγκάσθη (ēnankasthē): This is the aorist passive indicative third-person singular form of "ἀναγκάζω" (anankazō), meaning "he was compelled" or "he was forced."

περιτμηθῆναι (peritmēthēnai): This is the aorist passive infinitive of "περιτέμνω" (peritemnō), meaning "to be circumcised."

4-5. διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσωνται· οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ εὐαγγελίου διαμείνῃ πρὸς ὑμᾶς. (But because of the false brothers secretly brought in, who sneaked in to spy out our freedom which we have in Christ Jesus, that they might bring us into bondage; to whom we did not yield in submission even for a moment, that the truth of the gospel might continue with you.)

διὰ δὲ τοὺς παρεισάκτους (dia de tous pareisaktous): "διὰ" (dia) generally means "through" or "because of," and "δὲ" (de) is a conjunction often translated as "but" or "and." "τοὺς παρεισάκτους" (tous pareisaktous) refers to "the ones who were secretly brought in" or "the intruders." "παρεισάκτους" is the accusative plural of "παρεισάκτος" (pareisaktos), meaning "secretly brought in" or "smuggled in."

ψευδαδέλφους (pseudadelphous): This term combines "ψευδής" (pseudēs, meaning "false") and "ἀδελφοί" (adelphoi, meaning "brothers"), translating to "false brothers."

οἵτινες παρεισῆλθον κατασκοπῆσαι (hoitines pareisēlthon kataskopēsai): "οἵτινες" (hoitines) is a relative pronoun that can be translated as "who." "παρεισῆλθον" (pareisēlthon) is the aorist active indicative of "παρεισέρχομαι" (pareiserchomai), meaning "they sneaked in" or "they came in secretly." "κατασκοπῆσαι" (kataskopēsai) is the aorist active infinitive of "κατασκοπέω" (kataskopeō), meaning "to spy out."

τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν χριστῷ Ἰησοῦ (tēn eleutherian hēmōn hēn echomen en Christō Iēsou): "τὴν ἐλευθερίαν" (tēn eleutherian) means "the freedom." "ἡμῶν" (hēmōn) is the genitive plural of "ἡμεῖς" (hēmeis), meaning "our." "ἣν ἔχομεν" (hēn echomen) translates to "which we have," and "ἐν χριστῷ Ἰησοῦ" (en Christō Iēsou) means "in Christ Jesus."

ἵνα ἡμᾶς καταδουλώσωνται (hina hēmas katadoulōsōntai): "ἵνα" (hina) introduces a purpose or result, often translated as "that" or "so that." "ἡμᾶς" (hēmas) is the accusative plural of "ἐγώ" (egō), meaning "us." "καταδουλώσωνται" (katadoulōsōntai) is the aorist passive subjunctive of "καταδουλόω" (katadouloō), meaning "they might bring [us] into bondage" or "they might enslave [us]."

οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ (hois oude pros hōran eixamen tēi hypotagēi): "οἷς" (hois) is the dative plural of "ὅς" (hos), meaning "to whom." "οὐδὲ" (oude) means "nor" or "neither." "πρὸς ὥραν" (pros hōran) means "for a moment" or "for an hour." "εἴξαμεν" (eixamen) is the first person plural aorist indicative of "εἴκω" (eikō), meaning "we yielded" or "we gave in." "τῇ ὑποταγῇ" (tēi hypotagēi) refers to "the submission" or "subjection."

ἵνα ἡ ἀλήθεια τοῦ εὐαγγελίου διαμείνῃ πρὸς ὑμᾶς (hina hē alētheia tou euangeliou diameinēi pros hymas): "ἵνα" (hina) again introduces a purpose. "ἡ ἀλήθεια" (hē alētheia) means "the truth." "τοῦ εὐαγγελίου" (tou euangeliou) means "of the gospel." "διαμείνῃ" (diameinēi) is the aorist active subjunctive of "διαμένω" (diamenō), meaning "might continue" or "might remain." "πρὸς ὑμᾶς" (pros hymas) means "with you," where "ὑμᾶς" (hymas) is the accusative plural of "σύ" (sy), meaning "you."

6. Ἀπὸ δὲ τῶν δοκούντων εἶναί τι- ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει· πρόσωπον θεὸς ἀνθρώπου οὐ λαμβάνει- ἐμοὶ γὰρ οἱ δοκοῦντες οὐδὲν προσανέθεντο· (But from those who seemed to be something—whatever they were, it makes no difference to me; God shows no partiality to man— for those who seemed [to be something] added nothing to me.)

Ἀπὸ δὲ τῶν δοκούντων εἶναί τι (Apo de tōn dokountōn einai ti): "Ἀπὸ" (Apo) generally means "from." "δὲ" (de) is a conjunction often translated as "but" or "and." "τῶν δοκούντων" (tōn dokountōn) is the genitive plural participle of "δοκέω" (dokeō), meaning "those who seemed" or "those who were reputed." "εἶναί τι" (einai ti) translates to "to be something," implying significance or importance.

ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει (hopoioi pote ēsan ouden moi diapherei): "ὁποῖοί" (hopoioi) means "whatever." "ποτε" (pote) can mean "ever" or "once." "ἦσαν" (ēsan) is the third person plural imperfect indicative of "εἰμί" (eimi), meaning "they were." "οὐδέν" (ouden) means "nothing." "μοι" (moi) is the dative of "ἐγώ" (egō), meaning "to me." "διαφέρει" (diapherei) is the third person singular present indicative of "διαφέρω" (diapherō), meaning "it makes a difference." Together, this phrase means "whatever they were, it makes no difference to me."

πρόσωπον θεὸς ἀνθρώπου οὐ λαμβάνει (prosōpon theos anthrōpou ou lambanei): "πρόσωπον" (prosōpon) can mean "face" or "person." In this context, it's used metaphorically to mean "partiality" or "favoritism." "θεὸς" (theos) means "God." "ἀνθρώπου" (anthrōpou) is the genitive singular of "ἄνθρωπος" (anthrōpos), meaning "of man" or "human." "οὐ λαμβάνει" (ou lambanei) translates as "does not show" or "does not take." The phrase means "God shows no partiality to man."

ἐμοὶ γὰρ οἱ δοκοῦντες οὐδὲν προσανέθεντο (emoi gar hoi dokountes ouden prosanethento): "ἐμοὶ" (emoi) again means "to me." "γὰρ" (gar) is a conjunction that can be translated as "for." "οἱ δοκοῦντες" (hoi dokountes) again means "those who seemed [to be something]." "οὐδὲν" (ouden) again means "nothing." "προσανέθεντο" (prosanethento) is the third person plural aorist middle indicative of "προσανατίθημι" (prosanatithēmi), meaning "they added" or "they contributed." The phrase implies that these people of supposed importance contributed nothing of value to the speaker.

7. ἀλλὰ τοὐναντίον, ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας, καθὼς Πέτρος τῆς περιτομῆς- (But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter to the circumcised.)

ἀλλὰ τοὐναντίον (alla tounantion): "ἀλλά" (alla) means "but," indicating a contrast or shift in the argument. "τοὐναντίον" (tounantion) is a contraction of "τὸ ἐναντίον," which translates to "the opposite" or "on the contrary."

ἰδόντες ὅτι πεπίστευμαι (idontes hoti pepisteumai): "ἰδόντες" (idontes) is the aorist participle of "ὁράω" (horaō), meaning "seeing" or "having seen." "ὅτι" (hoti) introduces a clause and can be translated as "that." "πεπίστευμαι" (pepisteumai) is the perfect passive indicative of "πιστεύω" (pisteuō), meaning "I have been entrusted" or "I have been believed." This phrase indicates the recognition or realization of the speaker's role or mission.

τὸ εὐαγγέλιον τῆς ἀκροβυστίας (to euangelion tēs akrobystias): "τὸ εὐαγγέλιον" (to euangelion) means "the gospel." "τῆς ἀκροβυστίας" (tēs akrobystias) refers to "the uncircumcised." "ἀκροβυστία" (akrobystia) is the term used for those who are not circumcised, often referring to Gentiles in a Jewish context.

καθὼς Πέτρος τῆς περιτομῆς (kathōs Petros tēs peritomēs): "καθὼς" (kathōs) means "just as" or "as." "Πέτρος" (Petros) is the name Peter. "τῆς περιτομῆς" (tēs peritomēs) refers to "the circumcised." "περιτομή" (peritomē) specifically refers to the Jewish practice of circumcision.

8. ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς, ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη- (For the one who worked through Peter for the apostleship of the circumcision, also worked in me towards the Gentiles.)

ὁ γὰρ ἐνεργήσας (ho gar energēsas): "ὁ" (ho) is the masculine singular definite article "the." "γὰρ" (gar) is a conjunction often translated as "for," indicating explanation or reason. "ἐνεργήσας" (energēsas) is the aorist active participle of "ἐνεργέω" (energeō), meaning "having worked" or "who worked." This phrase sets up the subject as "the one who worked."

Πέτρῳ (Petrōi): This is the dative singular of "Πέτρος" (Petros), meaning "Peter." The dative case often indicates the indirect object of the verb, in this case, the one through whom the action was carried out.

εἰς ἀποστολὴν τῆς περιτομῆς (eis apostolēn tēs peritomēs): "εἰς" (eis) translates as "for" in this context, indicating purpose. "ἀποστολὴν" (apostolēn) is the accusative singular of "ἀποστολή" (apostolē), meaning "apostleship" or "mission." "τῆς περιτομῆς" (tēs peritomēs) again refers to "the circumcision," implying the Jewish community or those who are circumcised.

ἐνήργησεν καὶ ἐμοὶ (enērgēsen kai emoi): "ἐνήργησεν" (enērgēsen) is the third person singular aorist active indicative of "ἐνεργέω" (energeō), meaning "worked" or "operated." "καὶ" (kai) means "also" or "and." "ἐμοὶ" (emoi) is the dative singular of "ἐγώ" (egō), meaning "in me" or "to me."

εἰς τὰ ἔθνη (eis ta ethnē): "εἰς" (eis) here translates as "towards" or "among," and "τὰ ἔθνη" (ta ethnē) is the accusative plural of "ἔθνος" (ethnos), meaning "the Gentiles" or "the nations."

9. καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάννης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς μὲν εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν· (And recognizing the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised.)

καὶ γνόντες (kai gnontes): "καὶ" (kai) means "and." "γνόντες" (gnontes) is the aorist participle of "γινώσκω" (ginōskō), meaning "having recognized" or "recognizing."

τὴν χάριν τὴν δοθεῖσάν μοι (tēn charin tēn dotheisan moi): "τὴν χάριν" (tēn charin) means "the grace." "τὴν δοθεῖσάν" (tēn dotheisan) is the accusative singular feminine participle of "δίδωμι" (didōmi), meaning "that was given." "μοι" (moi) is the dative singular of "ἐγώ" (egō), meaning "to me."

Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάννης (Iakōbos kai Kēphas kai Iōannēs): These are the names James, Cephas (another name for Peter), and John.

οἱ δοκοῦντες στύλοι εἶναι (hoi dokountes styloi einai): "οἱ δοκοῦντες" (hoi dokountes) translates as "those who seemed." "στύλοι" (styloi) means "pillars," and "εἶναι" (einai) is the infinitive "to be." This phrase suggests that these individuals were regarded as foundational or important figures.

δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας (dexias edōkan emoi kai Barnabāi koinōnias): "δεξιὰς" (dexias) is the accusative plural of "δεξιά" (dexia), meaning "right hands." "ἔδωκαν" (edōkan) is the third person plural aorist active indicative of "δίδωμι" (didōmi), meaning "they gave." "ἐμοὶ καὶ Βαρνάβᾳ" (emoi kai Barnabāi) means "to me and Barnabas." "κοινωνίας" (koinōnias) is the genitive singular of "κοινωνία" (koinōnia), meaning "fellowship" or "partnership."

ἵνα ἡμεῖς μὲν εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν (hina hēmeis men eis ta ethnē, autoi de eis tēn peritomēn): "ἵνα" (hina) introduces a purpose clause, often translated as "so that" or "in order that." "ἡμεῖς μὲν" (hēmeis men) means "we indeed" or "we on the one hand." "εἰς τὰ ἔθνη" (eis ta ethnē) translates as "to the Gentiles." "αὐτοὶ δὲ" (autoi de) means "they, however," or "they on the other hand." "εἰς τὴν περιτομήν" (eis tēn peritomēn) means "to the circumcised."

10. μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. (only [they asked] that we should remember the poor, the very thing I was eager to do.)

μόνον (monon): This word means "only" or "solely," indicating a single or primary concern or request.

τῶν πτωχῶν (tōn ptōchōn): "τῶν" is the genitive plural definite article "the," and "πτωχῶν" is the genitive plural of "πτωχός" (ptōchos), meaning "poor." Together, this phrase means "the poor."

ἵνα μνημονεύωμεν (hina mnēmoneuōmen): "ἵνα" (hina) introduces a purpose or result clause, often translated as "that" or "so that." "μνημονεύωμεν" (mnēmoneuōmen) is the first person plural present subjunctive of "μνημονεύω" (mnēmoneuō), meaning "we should remember" or "we might remember."

ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι (ho kai espoudasa auto touto poiēsai): "ὃ" (ho) refers back to the previous clause, essentially meaning "which." "καὶ" (kai) means "also" or "and." "ἐσπούδασα" (espoudasa) is the first person singular aorist indicative of "σπουδάζω" (spoudazō), meaning "I was eager" or "I endeavored." "αὐτὸ τοῦτο" (auto touto) translates to "this very thing." "ποιῆσαι" (poiēsai) is the aorist active infinitive of "ποιέω" (poieō), meaning "to do" or "to make."