KJV: And was unknown by face unto the churches of Judaea which were in Christ:
YLT: and was unknown by face to the assemblies of Judea, that are in Christ,
Darby: But I was unknown personally to the assemblies of Judaea which are in Christ;
ASV: And I was still unknown by face unto the churches of Judaea which were in Christ:
| ἤμην | I was |
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Parse: Verb, Imperfect Indicative Middle, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἀγνοούμενος | unknown |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ἀγνοέω Sense: to be ignorant, not to know. |
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| τῷ | - |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| προσώπῳ | by face |
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Parse: Noun, Dative Neuter Singular Root: πρόσωπον Sense: the face. |
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| ταῖς | to the |
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Parse: Article, Dative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐκκλησίαις | churches |
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Parse: Noun, Dative Feminine Plural Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίας | of Judea |
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Parse: Noun, Genitive Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| ταῖς | that [are] |
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Parse: Article, Dative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| Χριστῷ | Christ |
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Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for Galatians 1:22
Periphrastic imperfect passive of αγνοεω agnoeō not to know. [source]
Associative instrumental case. Of Judea (της Ιουδαιας tēs Ioudaias). As distinct from Jerusalem, for he had once scattered the church there and had revisited them before coming to Tarsus (Acts 9:26-30). In Acts 9:31 the singular of εκκλησια ekklēsia is used, but in a geographic sense for Judea, Samaria, and Galilee. [source]
As distinct from Jerusalem, for he had once scattered the church there and had revisited them before coming to Tarsus (Acts 9:26-30). In Acts 9:31 the singular of εκκλησια ekklēsia is used, but in a geographic sense for Judea, Samaria, and Galilee. [source]
Better, was still unknown, the imperfect denoting that he remained unknown during his stay in Syria and Cilicia. [source]
The province, as distinguished from Jerusalem, where he must have been known as the persecutor of the church. See Acts 9:1, Acts 9:2. [source]
See on 1 Thessalonians 2:14. [source]
Reverse Greek Commentary Search for Galatians 1:22
For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Galatians 1:22) and in the city preached mainly in the synagogues of the Hellenists As a Cilician Jew he knew how to speak to the Hellenists. [source]
The singular ekklēsia is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Galatians 1:22), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term ekklēsia in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in Acts 8:1, Acts 8:3 (and Matthew 18:17) and the general spiritual sense in Matthew 16:18. But in Acts 8:3 it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of men oun (so) is Luke‘s common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula a.d. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, Ant. XVIII. 8, 2-9). [source]
Correlative with I was unknown, Galatians 1:22. Note the periphrasis of the participle with the substantive verb, expressing duration. They were hearing all the time that I was thus unknown to them in person. [source]
Seems to be added to distinguish the Christian churches in Judaea from the synagogues of the Jews, which would claim to be churches of God. Comp. Galatians 1:22, and see on 1 Thessalonians 1:1. In Christ Jesus, in Christ, in Jesus, in the Lord, in him, are common Pauline formulas to denote the most intimate communion with the living Christ. These phrases are not found in the Synoptic Gospels. Ἑν ἐμοί inme (Christ) is frequent in the Fourth Gospel. The conception is that of a sphere or environment in which a Christian or a church lives, as a bird in the air, or the roots of a tree in the soil. [source]
From ἐκ outand καλεῖν tocall or summon. Originally with a secular meaning, an assembly of citizens regularly summoned. So Acts 19:39. lxx uses it for the congregation of Israel, either as convened for a definite purpose (1 Kings 8:65; Deuteronomy 4:10; Deuteronomy 18:16), or as a community (2 Chronicles 1:3, 2 Chronicles 1:5; 2 Chronicles 23:3; Nehemiah 8:17). The verbs ἐκκλησιάζειν and ἐξεκκλησιάζειν tosummon formally, which do not occur in N.T., are found in lxx with συναγωγὴν gathering λαόν peopleand πρεσβυτέρους elders Συναγωγὴ is constantly used in lxx of the children of Israel as a body (Exodus 12:6, Exodus 12:19, Exodus 12:47; Leviticus 4:13, etc.), and is the more common word in N.T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (Acts 8:5; Acts 14:1; Acts 17:1). It is once used of a Christian assembly (James 2:2). Ἑπισυναγωγὴ gatheringtogether, occurs 2 Thessalonians 2:1; Hebrews 10:25. The Ebionites retained συναγωγὴ in preference to ἐκκλησία . The lxx translators found two Hebrew words for “assembly” or “congregation,”: עֵדָה and קָהָל, and rendered the former by συναγωγὴ in the great majority of instances. Ἑκκλησία does not appear as the rendering of עֵדָה. They were not as consistent in rendering קָהָל, since they used both συναγωγὴ and ἐκκλησία , though the latter was the more frequent: see Leviticus 4:13; Deuteronomy 5:22, etc. The A.V. renders both words by “congregation” and “assembly” indiscriminately. Ἑκκλησία is only once used in N.T. of a Jewish congregation, Acts 7:38; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with the unconverted Jewish communities. Hence the addition; ἐν Χριστῷ inChrist, Galatians 1:22; ἐν θεῷ πατρὶ και, κυρίῳ Ἱησοῦ Χριστῷ inGod the Father and the Lord Jesus Christ, 1 Thessalonians 1:1; comp. 2 Thessalonians 1:1. In both Hebrew and N.T. usage, ἐκκλησία implies a community based on a special religious idea, and established in a special way. In N.T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So Romans 16:5, etc. [source]