KJV: To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.
YLT: to whom not even for an hour we gave place by subjection, that the truth of the good news might remain to you.
Darby: to whom we yielded in subjection not even for an hour, that the truth of the glad tidings might remain with you.
ASV: to whom we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might continue with you.
| οἷς | to whom |
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Parse: Personal / Relative Pronoun, Dative Masculine Plural Root: ὅς Sense: who, which, what, that. |
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| οὐδὲ | not even |
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Parse: Adverb Root: οὐδέ Sense: but not, neither, nor, not even. |
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| ὥραν | an hour |
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Parse: Noun, Accusative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| εἴξαμεν | did we yield |
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Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: εἴκω Sense: to yield. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὑποταγῇ | in subjection |
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Parse: Noun, Dative Feminine Singular Root: ὑποταγή Sense: the act of subjecting. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἀλήθεια | truth |
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Parse: Noun, Nominative Feminine Singular Root: ἀλήθεια Sense: objectively. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| εὐαγγελίου | gospel |
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Parse: Noun, Genitive Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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| διαμείνῃ | might continue |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: διαμένω Sense: to stay permanently, remain permanently, continue. |
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Greek Commentary for Galatians 2:5
Pointed denial that he and Barnabas yielded at all “in the way of subjection” The compromisers pleaded for the circumcision of Titus “because of the false brethren” in order to have peace. The old verb εικω eikō to yield, occurs here alone in the N.T. See note on 2 Corinthians 9:13 for υποταγη hupotagē [source]
It was a grave crisis to call for such language. The whole problem of Gentile Christianity was involved in the case of Titus, whether Christianity was to be merely a modified brand of legalistic Judaism or a spiritual religion, the true Judaism (the children of Abraham by faith). The case of Timothy later was utterly different, for he had a Jewish mother and a Greek father. Titus was pure Greek. [source]
We, Paul and Barnabas. Gave place or yielded, N.T.oBy the subjection which was demanded of us. The noun only in Paul and the Pastorals, and always in the sense of self- subjection. Comp. 2 Corinthians 9:13; 1 Timothy 2:11; 1 Timothy 3:4. [source]
Reverse Greek Commentary Search for Galatians 2:5
Dative case of an old adjective, but only here in the N.T. Both Juvenal (Sat. XIV. 104, 105) and Tacitus (History, Galatians 2:5) speak of the Jewish exclusiveness and separation from Gentiles. And yet unto (kamoi). Dative of the emphatic pronoun (note position of prominence) with kai (crasis) meaning here “and yet” or adversative “but” as often with kai which is by no means always merely the connective “and” (Robertson, Grammar, pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (Acts 10:14) “common and unclean.” It is a long journey that Peter has made. He here refers to “no one” (mēdena), not to “things,” but that is great progress. [source]
Any one could perform this rite. Paul had stoutly resisted circumcision in the case of Titus, a pure Greek (Galatians 2:3, Galatians 2:5), because the whole principle of Gentile liberty was at stake. But Timothy was both Jew and Greek and would continually give offence to the Jews with no advantage to the cause of Gentile freedom. So here for the sake of expediency, “because of the Jews” Imperfect active in indirect assertion where ordinarily the present υπαρχει huparchei would be retained, possibly indicating that his father was no longer living. [source]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
Circumcision is the sign of subjection to the Jewish “yoke” - the economy of the law. The question with the Galatians was circumcision as a condition of salvation. See Galatians 2:3, Galatians 2:5; Acts 15:1. It was a choice between salvation by law and salvation by Christ. The choice of the law involved the relinquishment of Christ. Comp. Galatians 2:21. Chrysostom says: “He who is circumcised is circumcised as fearing the law: but he who fears the law distrusts the power of grace: and he who distrusts gains nothing from that which he distrusts.” [source]
First aorist passive indicative of αναγκαζω anagkazō and first aorist passive infinitive of περιτεμνω peritemnō Curiously enough some scholars interpret this language to mean that Paul voluntarily had Titus circumcised, instead of being compelled to do it, an impossible view in my opinion in the light of Galatians 2:5 and wholly inconsistent with the whole context. Paul means that he stood his ground against compulsion and all force. [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]
Present active indicative retained in indirect discourse, “they are not walking straight.” Ορτοποδεω Orthopodeō Found only here and in later ecclesiastical writers, though ορτοποδες βαινοντες orthopodes bainontes does occur. According to the truth of the gospel (προς την αλητειαν του ευαγγελιου pros tēn alētheian tou euaggeliou). Just as in Galatians 2:5. Paul brought them to face (προς pros) that. I said unto Cephas before them all Being a Jew (Ιουδαιος υπαρχων Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Just as in Galatians 2:5. Paul brought them to face (προς pros) that. [source]
Literally, “laid away or by.” Old word used in Luke 19:20 of the pound laid away in a napkin. See also αποτησαυριζω apothēsaurizō to store away for future use (1 Timothy 6:19). The same idea occurs in Matthew 6:20 (treasure in heaven) and 1 Peter 1:4 and it is involved in Philemon 3:20. Ye heard before (προηκουσατε proēkousate). First aorist indicative active of this old compound προακουω proakouō though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. In the word of the truth of the gospel “In the preaching of the truth of the gospel” (Galatians 2:5, Galatians 2:14) which is come They heard the pure gospel from Epaphras before the Gnostics came. [source]
“In the preaching of the truth of the gospel” (Galatians 2:5, Galatians 2:14) which is come They heard the pure gospel from Epaphras before the Gnostics came. [source]
N.T.oLit. for the season of an hour. Comp. Lat. horae momentum. Stronger than the usual phrase πρὸς ὥραν foran hour: see 2 Corinthians 7:8; Galatians 2:5; Philemon 1:15. Comp. πρὸς καιρὸν fora season, Luke 8:13; 1 Corinthians 7:5. [source]
The phrase is unique in N.T. Ὑποταγή subjectionis a Pauline word: see 2 Corinthians 9:13; Galatians 2:5. olxx. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
Late word (Dion. Hal., papyri), in N.T. only here, 2 Corinthians 9:13; Galatians 2:5. See 1 Corinthians 14:33-35. [source]