The Meaning of Galatians 2:1 Explained

Galatians 2:1

KJV: Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.

YLT: Then, after fourteen years again I went up to Jerusalem with Barnabas, having taken with me also Titus;

Darby: Then after a lapse of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me;

ASV: Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

KJV Reverse Interlinear

Then  fourteen  years  after  I went up  again  to  Jerusalem  with  Barnabas,  and took  Titus  with [me]  also. 

What does Galatians 2:1 Mean?

Verse Meaning

From Acts 11:25-26 we learn that Barnabas brought Paul back from Cilicia to assist in the ministry in Antioch. Paul was living there when he visited Jerusalem with Barnabas.
". . . this is the third in a series of "then" clauses Paul stitched together to form an airtight argument for his apostolic independence from the Jerusalem church (cf. Galatians 1:18; Galatians 1:21)." [1]
Probably Paul calculated his14years from his conversion rather than from his first visit to Jerusalem (cf. Galatians 1:18). Paul visited Jerusalem at least five times, and the visit described here seems to have been his second ( Acts 11:27-30). [2] It was not his third visit to participate in the Jerusalem Council ( Acts 15:1-29). [3] This seems clear from Paul"s statement that it was a private meeting ( Galatians 2:2).
Paul"s visits to Jerusalem1.The visit after he left Damascus ( Acts 9:26-30; Galatians 1:18-20)2.The famine visit ( Acts 11:27-30; Galatians 2:1-10)3.The visit to attend the Jerusalem Council ( Acts 15:1-29)4.The visit at the end of the second missionary journey ( Acts 18:22)5.The final visit that resulted in Paul"s Caesarean imprisonment ( Acts 21:15 to 2 Corinthians 9:3-57)
The references to Barnabas ( Galatians 2:1; Galatians 2:9; Galatians 2:13) suggest that the readers knew him. If Paul wrote this epistle to Christians living in South Galatia, they probably knew Barnabas as Paul"s fellow missionary to them on Paul"s first missionary journey. [4]
Titus was a Gentile believer ( Galatians 2:3) and one of Paul"s faithful disciples in ministry. When Paul wrote this epistle Titus was apparently living in Antioch. Later Titus represented Paul to the Corinthian church ( 2 Corinthians 2:12-13; 2 Corinthians 7:5-16), to the Jerusalem church ( 2 Corinthians 8:6-24; 1710822655_30; 2 Corinthians 12:18), and to the Cretan church ( Titus 1:5).
Titus "possessed considerable people skills ... and was a man of unquestioned integrity, especially with regard to financial resources." [5]

Context Summary

Galatians 2:1-10 - Stand Firm For Truth
The great controversy in Paul's career was over the initial rite of Judaism. It would have been comparatively calm, if he had been willing to admit that Christianity was a sect of Judaism, and that men must become Jews before becoming Christians. His contention was that the ceremonial aspect of the Law did not apply to converts from heathendom. Gentile sinners had the right to go directly to Jesus Christ for salvation, without traveling around the circuitous route of Judaism. When men insisted on the outward rite, he resisted it with all the fiery vehemence of his nature, Galatians 2:3; Galatians 2:12. But when his opponents were willing to admit that circumcision was not essential, he administered it to one of Jewish blood, as a concession to the weak and uninstructed, Acts 16:3.
What blessed intercourse the four men here named must have enjoyed together! James would tell of the earlier biography of Jesus, in the home of Nazareth; Peter would dwell upon his own fellowship with Christ throughout our Lord's active ministry; John would unfold Jesus' inner life, as he afterwards did in his Gospel; Paul would tell of that revelation of the risen Christ on the Damascus road. Note that God must work in and for us, if we are to succeed in the gospel ministry. See Galatians 2:8. [source]

Chapter Summary: Galatians 2

1  He shows when he went up again to Jerusalem, and for what purpose;
3  and that Titus was not circumcised;
11  and that he resisted Peter, and told him the reason;
14  why he and others, being Jews, believe in Christ to be justified by faith, and not by works;
20  and that they live not in sin, who are so justified

Greek Commentary for Galatians 2:1

Then after the space of fourteen years I went up again [επειτα δια δεκατεσσαρων ετων παλιν ανεβην]
But Paul passes by another visit to Jerusalem, that in Acts 11:30 when Barnabas and Saul brought alms from Antioch to Jerusalem and delivered them to “the elders” with no mention of the apostles who were probably out of the city since the events in Acts 12 apparently preceded that visit and Peter had left for another place (Acts 12:17). Paul here gives the inside view of this private conference in Jerusalem that came in between the two public meetings (Acts 15:4, 6-29). [source]
With Barnabas [μετα αρναβα]
As in Acts 15:2. Taking Titus also with me (συνπαραλαβων και Τιτον — sunparalabōn kai Titon). Second aorist active participle of συνπαραλαμβανω — sunparalambanō the very verb used in Acts 15:37. of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke‘s own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian. [source]
Taking Titus also with me [συνπαραλαβων και Τιτον]
Second aorist active participle of συνπαραλαμβανω — sunparalambanō the very verb used in Acts 15:37. of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke‘s own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian. [source]
Fourteen years after [διὰ δεκατεσσάρων ἐτῶν]
Rev. after the space of fourteen years. Comp. δἰ ἐτῶν πλειόνων afterseveral years, Acts 24:17; δἰ ἡμερῶν after(some) days, Mark 2:1. Διὰ means after, that is, a given number of years being interposed between two points of time. Not, in the course of (Rev. marg.). [source]

Reverse Greek Commentary Search for Galatians 2:1

John 19:32 Which was crucified with him [του συνσταυρωτεντος αυτωι]
First aorist passive articular participle of συνσταυροω — sunstauroō with associative instrumental case. Cf. Paul‘s Χριστωι συνεσταυρωμαι — Christōi sunestaurōmai (Galatians 2:19). [source]
John 3:16 For so [ουτως γαρ]
This use of γαρ — gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω — agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω — agapaō and πιλεω — phileō Αγαπαω — Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε — hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε — hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι — hina -εις αυτον — echēi precisely reproduces the close of John 3:15 save that εν αυτωι — eis auton takes the place of πιστευων — en autōi (see John 1:12) and goes certainly with εχηι — pisteuōn (not with εν αυτωι — echēi as μη αποληται αλλα — en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
Acts 20:20 Kept back [ὑπεστειλάμην]
A picturesque word. Originally, to draw in or contract. Used of furling sails, and of closing the fingers; of drawing back for shelter; of keeping back one's real thoughts; by physicians, of withholding food from patients. It is rather straining a point to say, as Canon Farrar, that Paul is using a nautical metaphor suggested by his constantly hearing the word for furling sail used during his voyage. Paul's metaphors lie mainly on the lines of military life, architecture, agriculture, and the Grecian games. The statement of Canon Farrar, that he “constantly draws his metaphors from the sights and circumstances immediately around him, ” is rather at variance with his remark that, with one exception, he “cannot find a single word which shows that Paul had even the smallest susceptibility for the works of nature” (“Paul,” i., 19). Nautical metaphors are, to say the least, not common in Paul's writings. I believe there are but three instances: Ephesians 4:14; 1 Timothy 1:19; 1 Timothy 6:9. Paul means here that he suppressed nothing of the truth through fear of giving offence. Compare Galatians 2:12; Hebrews 10:38. [source]
Acts 10:28 How that it is an unlawful thing [hōs athemiton estin)]
The conjunction hōs is sometimes equivalent to hoti (that). The old form of athemitos was athemistos from themisto But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, Jewish Social Life, pp. 26-28; Taylor‘s Sayings of the Jewish Fathers, pp. 15, 26, 137, second edition). See also Acts 11:3; Galatians 2:12. It is that middle wall of partition between Jew and Gentile (Ephesians 2:14) which Jesus broke down. [source]
Acts 11:17 That I could withstand God []
” Literally, “able to withstand or hinder God.” It is a rhetorical question, really two questions. Who was I? Was I able to hinder God? Peter‘s statement of the facts made an unanswerable defence. And yet Peter (Galatians 2:11) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians. [source]
Acts 11:2 They that were of the circumcision [οι εκ περιτομης]
Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in Acts 10:46 is confined to the six brethren with Peter in Caesarea (Acts 11:12). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In Galatians 2:12 the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Acts 15:5) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter‘s vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in Acts 11:1, but are not referred to in Acts 11:2. Apparently they are in contrast with the circumcision party in the church. [source]
Acts 15:2 Certain others of them [τινας αλλους]
Certainly Titus (Galatians 2:1, Galatians 2:3), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. [source]
Acts 15:14 Hearken unto me [ακουσατε μου]
Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Acts 6:1). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Galatians 2:12). There was instant attention when James began to speak. [source]
Acts 15:36 Let us return now and visit the brethren [επιστρεπσαντες δε επισκεπσωμετα τους αδελπους]
Paul takes the initiative as the leader, all the more so if the rebuke to Peter and Barnabas in Galatians 2:11-21 had already taken place. Paul is anxious, like a true missionary, to go back to the fields where he has planted the gospel. He uses the hortatory subjunctive Note the repeated επι — epi There is special point in the use of δη — dē (shortened form of ηδη — ēdē), now at this juncture of affairs (cf. Acts 13:2). [source]
Acts 15:37 Was minded to take with them [εβουλετο συνπαραλαβειν]
Imperfect middle Συνπαραλαβειν — Sunparalabein is second aorist active infinitive of the double compound συνπαραλαμβανω — sunparalambanō old verb to take along together with, used already about John Mark in Acts 12:25 and by Paul in Galatians 2:1 about Titus. Nowhere else in the N.T. Barnabas used the ingressive aorist in his suggestion. [source]
Acts 15:39 A sharp contention [παροχυσμος]
Our very word paroxysm in English. Old word though only twice in the N.T. (here and Hebrews 10:24), from παροχυνω — paroxunō to sharpen This “son of consolation” loses his temper in a dispute over his cousin and Paul uses sharp words towards his benefactor and friend. It is often so that the little irritations of life give occasion to violent explosions. If the incident in Galatians 2:11-21 had already taken place, there was a sore place already that could be easily rubbed. And if Mark also joined with Peter and Barnabas on that occasion, Paul had fresh ground for irritation about him. But there is no way to settle differences about men and we can only agree to disagree as Paul and Barnabas did. [source]
Acts 11:17 When we believed [πιστευσασιν]
First aorist active participle of πιστευω — pisteuō in the dative case. It agrees both with ημιν — hēmin (unto us) and with αυτοις — autois (unto them), “having believed on the Lord Jesus Christ.” Both classes (Gentiles and Jews) trusted in Christ, and both received the Holy Spirit. Who was I (εγω τις ημην — egō tis ēmēn). Note order, “I, who was I.” “That I could withstand God” Literally, “able to withstand or hinder God.” It is a rhetorical question, really two questions. Who was I? Was I able to hinder God? Peter‘s statement of the facts made an unanswerable defence. And yet Peter (Galatians 2:11) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians. [source]
Acts 15:1 And certain men came down from Judea [και τινες κατελτοντες απο της Ιουδαιας]
Evidently the party of the circumcision in the church in Jerusalem (Acts 11:2) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (Acts 13:13) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18) after plain proof by Peter that it was the Lord‘s doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts 15:24). In Galatians 2:4 Paul with some heat describes these Judaizers as “false brethren, secretly introduced who sneaked in to spy out our liberty.” It is reasonably certain that this visit to Jerusalem described in Galatians 2:1-10 is the same one as the Jerusalem Conference in Acts 15:5-29 in spite of the effort of Ramsay to identify it with that in Acts 11:29. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in Acts 11:29., but only “the elders.” In Acts 15 Luke gives the outward narrative of events, in Galatians 2:1-10 Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In Galatians 2:2 by the use of “them” They argued that Christ had not repealed circumcision. So one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. [source]
Acts 15:2 When Paul and Barnabas had no small dissension and questioning with them [Γενομενης στασεως και ζητησεως ουκ ολιγης τωι Παυλωι και αρναβαι προς αυτους]
Genitive absolute of second aorist middle participle of γινομαι — ginomai genitive singular agreeing with first substantive στασεως — staseōs Literally, “No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them “ Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in Luke 23:25; Acts 19:40) as in Acts 23:7. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians 2:15-21). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). [source]
Acts 18:7 Titus Justus [Τιτου Ιουστου]
So Aleph E Vulgate, while B has Τιτιαυ Ιουστου — Titiau Ioustou while most MSS. have only Ιουστου — Ioustou Evidently a Roman citizen and not Titus, brother of Luke, of Galatians 2:1. We had Barsabbas Justus (Acts 1:23) and Paul speaks of Jesus Justus (Corinthians Galatians 4:11). The Titii were a famous family of potters in Corinth. This Roman was a God-fearer whose house “joined hard to the synagogue” Periphrastic imperfect active of συνομορεω — sunomoreō a late (Byzantine) word, here only in the N.T., followed by the associative instrumental case, from συνομορος — sunomoros The lines are being drawn between the Christians and the Jews, drawn by the Jews themselves. [source]
Acts 18:23 Having spent some time [ποιησας χρονον τινα]
Literally, having done some time. How long we do not know, probably not long. There are those who place the visit of Peter here to which Paul alludes in Galatians 2:11. and which we have located while Paul was here the last time (Acts 15:35). [source]
Acts 15:2 The brethren appointed [εταχαν]
“The brethren” can be supplied from Acts 15:1 and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb εταχαν — etaxan Certainly Titus (Galatians 2:1, Galatians 2:3), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. The apostles and elders Note one article for both (cf. “the apostles and the brethren” in Acts 11:1). “Elders” now (Acts 11:30) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution. [source]
Acts 15:5 But there rose up [εχανεστησαν δε]
Second aorist active indicative (intransitive). Note both εχ — exō and αν — an These men rose up out of the crowd at a critical moment. They were believers in Christ Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (Acts 11:2.). Note the dogmatism of their “must” They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (Acts 15:2, Acts 15:5). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from Acts 15:6 that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in Galatians 2:1-10 took place. It was Paul‘s chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts 15:6-29) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. So far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, “to whom I yielded, no not for an hour.” Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground. [source]
Acts 15:35 With many others also [μετα και ετερων πολλων]
A time of general revival and naturally so after the victory at Jerusalem. It is at this point that it is probable that the sad incident took place told by Paul in Galatians 2:11-21. Peter came up to see how things were going in Antioch after Paul‘s victory in Jerusalem. At first Peter mingled freely with the Greek Christians without the compunctions shown at Caesarea and for which he had to answer in Jerusalem (Acts 11:1-18). Rumours of Peter‘s conduct reached Jerusalem and the Judaizers saw a chance to reopen the controversy on the line of social customs, a matter not passed on at the Jerusalem Conference. These Judaizers threaten Peter with a new trial and he surrenders and is followed by Barnabas and all the Jewish brethren in Antioch to the dismay of Paul who boldly rebuked Peter and Barnabas and won them back to his view. It was a crisis. Some would even date the Epistle to the Galatians at this time also, an unlikely hypothesis. [source]
Romans 9:1 In Christ []
Not by Christ, as the formula of an oath, Christ being never used by the apostles in such a formula, but God. Romans 1:9; 2 Corinthians 1:23; 2 Corinthians 11:31; Philemon 1:8. For this favorite expression of Paul, see Galatians 2:17; 1 Corinthians 1:2; 2 Corinthians 2:14, 2 Corinthians 2:17; 2 Corinthians 12:19, etc. [source]
Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
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2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
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4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
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5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
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6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
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7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

Romans 3:5 Commend [συνίστησιν]
Only twice outside of Paul's writings, Luke 9:32; 2 Peter 3:5, both in the physical sense. Lit., to place together. Hence of setting one person with another by way of introducing or presenting him, and hence to commend. Also to put together with a vein of showing, proving, or establishing. Expositors render here differently: commend, establish, prove. Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as Romans 5:8; 2 Corinthians 7:11; Galatians 2:18. See Romans 16:1; 2 Corinthians 4:2; 2 Corinthians 6:4; 2 Corinthians 10:18. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
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2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 2 Corinthians 5:1-8; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 1 Corinthians 7:28. -DIVIDER-
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Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
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The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
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4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
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It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
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It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
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It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
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2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
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3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 3:20 Be justified [δικαιωθήσεται]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER-
A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER-
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In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER-
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Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER-
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Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER-
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To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER-
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2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER-
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A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER-
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The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER-
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Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]

Romans 12:16 Condescend to men of low estate [τοῖς ταπεινοῖς συναπαγόμενοι]
Rev., to things that are lowly. Τοῖς ταπεινοῖς tothe lowly may mean either lowly men or lowly things. The verb literally means being carried off along with; hence yielding or submitting to, and so condescending. Compare Galatians 2:13, and see on 2 Peter 3:17, in which passages it has a bad sense from the context. According to the original sense, the meaning will be, being led away with lowly things or people; i.e. being drawn into sympathy with them. Farrar suggests letting the lowly lead you by the hand. Meyer, who maintains the neuter, explains: “The lowly things ought to have for the Christian a force of attraction, in virtue of which he yields himself to fellowship with them, and allows himself to be guided by them in the determination of his conduct. Thus Paul felt himself compelled to enter into humble situations.” On the other hand, Godet, maintaining the masculine, says: “The reference is to the most indigent and ignorant and least influential in the Church. It is to them the believer ought to feel most drawn. The antipathy felt by the apostle to every sort of spiritual aristocracy, to every caste-distinction within the Church, breaks out again in the last word.” Condescend is a feeble and inferential rendering, open to construction in a patronizing sense; yet it is not easy to furnish a better in a single word. The idea, then, fully expressed is, “set not your mind on lofty things, but be borne away ( ἀπό ) from these by the current of your Christian sympathy along with ( σύν ) things which are humble.” [source]
Romans 10:4 The end of the law [τέλος νόμου]
First in the sentence as the emphatic point of thought. Expositors differ as to the sense. 1. The aim. Either that the intent of the law was to make men righteous, which was accomplished in Christ, or that the law led to Him as a pedagogue (Galatians 3:24). 2. The fulfillment, as Matthew 5:17. 3. The termination. To believers in Christ the law has no longer legislative authority to say, “Do this and live; do this or die” (Morison). The last is preferable. Paul is discussing two materially exclusive systems, the one based on doing, the other on believing. The system of faith, represented by Christ, brings to an end and excludes the system of law; and the Jews, in holding by the system of law, fail of the righteousness which is by faith. Compare Galatians 2:16; Galatians 3:2-14. [source]
Romans 12:16 Set not your mind on high things [μη τα υπσηλα προνουντες]
“Not thinking the high things” Cf. 1 Corinthians 13:5. Condescend to things that are lowly (τοις ταπεινοις συναπαγομενοι — tois tapeinois sunapagomenoi). “Be carried away with (borne along with) the lowly things” (in contrast with τα υπσηλα — ta hupsēla though the associative instrumental case may be masculine, “with lowly men.” See note on Galatians 2:13 and note on 2 Peter 3:17 for the only other N.T. examples of this old verb. Be not wise “Do not have the habit of becoming Note the imperative in the midst of infinitives and participles. [source]
Romans 12:16 Condescend to things that are lowly [τοις ταπεινοις συναπαγομενοι]
“Be carried away with (borne along with) the lowly things” (in contrast with τα υπσηλα — ta hupsēla though the associative instrumental case may be masculine, “with lowly men.” See note on Galatians 2:13 and note on 2 Peter 3:17 for the only other N.T. examples of this old verb. [source]
Romans 15:26 A certain contribution [κοινωνιαν τινα]
Put thus because it was unknown to the Romans. For this sense of κοινωνιαν — Koinéōnian see 2 Corinthians 8:4; 2 Corinthians 9:13. For the poor among the saints (εις τους πτωχους των αγιων — eis tous ptōchous tōn hagiōn). Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
Romans 15:26 For the poor among the saints [εις τους πτωχους των αγιων]
Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
Romans 3:5 Commendeth [συνιστησιν]
This common verb συνιστημι — sunistēmi to send together, occurs in the N.T. in two senses, either to introduce, to commend (2 Corinthians 3:1; 2 Corinthians 4:2) or to prove, to establish (2 Corinthians 7:11; Galatians 2:18; Romans 5:8). Either makes good sense here. Who visiteth the wrath (ο επιπερων την οργην — ho epipherōn tēn orgēn). “Who brings on the wrath,” “the inflicter of the anger” (Vaughan). I speak as a man See note on Galatians 3:15 for same phrase. As if to say, “pardon me for this line of argument.” Tholuck says that the rabbis often used κατα αντρωπον — kata anthrōpon and τι ερουμεν — ti eroumen Paul had not forgotten his rabbinical training. [source]
Romans 3:20 By the works of the law [επιγνωσις αμαρτιας]
“Out of works of law.” Mosaic law and any law as the source of being set right with God. Paul quotes Psalm 43:2 as he did in Galatians 2:16 to prove his point. The knowledge of sin (epignōsis hamartias). The effect of law universally is rebellion to it (1 Corinthians 15:56). Paul has shown this carefully in Galatians 3:19-22. Cf. Hebrews 10:3. He has now proven the guilt of both Gentile and Jew. [source]
1 Corinthians 15:56 The power of sin [η δυναμις της αμαρτιας]
See Romans 4:15; Romans 5:20; Romans 6:14; Chapter 7; Galatians 2:16; 3:1-5:4 for Paul‘s ideas here briefly expressed. In man‘s unrenewed state he cannot obey God‘s holy law. [source]
1 Corinthians 1:12 Now this I mean [λεγω δε τουτο]
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]
1 Corinthians 8:1 Now concerning things sacrificed to idols [περι δε των ειδωλοτυτων]
Plainly the Corinthians had asked also about this problem in their letter to Paul (1 Corinthians 7:1). This compound adjective The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in Revelation 2:14, Revelation 2:20. By ειδωλοτυτα — eidōlothuta was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it ιεροτυτον — hierothuton (1 Corinthians 10:28). This leftover part “was either eaten sacrificially, or taken home for private meals, or sold in the markets” (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in Galatians 2:1-10. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. [source]
Galatians 5:5 Through the Spirit [πνεύματι]
The Holy Spirit who inspires our faith. Not as Lightfoot, spiritually. The words πνεύματι ἐκ πίστεως are not to be taken as one conception, the Spirit which is of faith, but present two distinct and coordinate facts which characterize the waiting for the hope of righteousness; namely, the agency of the Holy Spirit, in contrast with the flesh (comp. Romans 7:6; Romans 8:4, Romans 8:15, Romans 8:16; Ephesians 1:13; Ephesians 2:22), and faith in contrast with the works of the law (comp. Galatians 3:3, and see Galatians 2:16; Galatians 3:3; Romans 1:17; Romans 3:22; Romans 9:30; Romans 10:6). [source]
Galatians 5:13 Only [μόνον]
For a similar use of the word, qualifying or limiting a general statement, comp. 1 Corinthians 7:39; Galatians 2:10; Philemon 1:27; 2 Thessalonians 2:7. [source]
Galatians 4:26 Jerusalem which is above [ἡ ἄνω Ἱερουσαλὴμ]
Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα , which occurs Galatians 1:17, Galatians 1:18; Galatians 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 3:12, Revelation 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω , comp. Philemon 3:14; Colossians 3:1, Colossians 3:2. [source]
Galatians 3:1 Before whose eyes [οἷς κατ ' ὀφθαλμοὺς]
The Greek is stronger: unto whom, over against your very eyes. The phrase κατ ' ὀφθαλμοὺς N.T.obut quite frequent in lxx. Comp. κατὰ πρόσωπον tothe face, Galatians 2:11. [source]
Galatians 2:20 I am crucified with Christ [Χριστῷ συνεσταύρωμαι]
This compound verb is used by Paul only here and Romans 6:6. In the gospels, Matthew 27:44; Mark 15:32; John 19:32. The statement explains how a believer dies to the law by means of the law itself. In the crucifixion of Christ as one accursed, the demand of the law was met (see Galatians 3:13). Ethically, a believer is crucified with Christ (Romans 6:3-11; Philemon 3:10; 1 Corinthians 15:31; 2 Corinthians 4:10), and thus the demand of the law is fulfilled in him likewise. Paul means that, “owing to his connection with the crucified, he was like him, legally impure, and was thus an outcast from the Jewish church.” He became dead to the law by the law's own act. Of course a Jew would have answered that Christ was justly crucified. He would have said: “If you broke with the law because of your fellowship with Christ, it proved that both he and you were transgressors.” But Paul is addressing Peter, who, in common with himself, believed on Christ (Galatians 2:16). [source]
Galatians 2:21 In vain [δωρεὰν]
Groundlessly, without cause. See on 2 Thessalonians 3:8. The sense here is not common. It is not found in Class., and in N.T. only John 15:25. In lxx, see Psalm 34:7,19; 108:3; 118:161; 1 Samuel 19:5; Sirach 20:23; 29:6. Comp. Ignatius, Trall. v. Paul says: “I do not invalidate the grace of God in the offering of Christ, as one does who seeks to reestablish the law as a means of justification; for if righteousness comes through the law, there was no occasion for Christ to die.” Additional Note on Galatians 2:14-21.The course of thought in Paul's address to Peter is difficult to follow. It will help to simplify it if the reader will keep it before him that the whole passage is to be interpreted in the light of Peter's false attitude - as a remonstrance against a particular state of things. The line of remonstrance is as follows. If you, Peter, being a Jew, do not live as a Jew, but as a Gentile, as you did when you ate with Gentiles, why do you, by your example in withdrawing from Gentile tables, constrain Gentile Christians to live as Jews, observing the separative ordinances of the Jewish law? This course is plainly inconsistent. -DIVIDER-
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Even you and I, born Jews, and not Gentiles - sinners - denied the obligation of these ordinances by the act of believing on Jesus Christ. In professing this faith we committed ourselves to the principle that no one can be justified by the works of the law. -DIVIDER-
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But it may be said that we were in no better case by thus abandoning the law and legal righteousness, since, in the very effort to be justified through Christ, we were shown to be sinners, and therefore in the same category with the Gentiles. Does it not then follow that Christ is proved to be a minister of sin in requiring us to abandon the law as a means of justification?-DIVIDER-
No. God forbid. It is true that, in seeking to be justified in Christ, we stood revealed as sinners, for it was Christ who showed us that we could not be justified by the works of the law; that all our legal strictness only left us sinners. But the inference is false that Christ is thereby shown to be a minister of sin. -DIVIDER-
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For to say that Christ is a minister of sin, is to say that I, at his bidding, became a transgressor by abandoning the law, that the law is the only true standard and medium of righteousness. If I reassert the obligation of the law after denying that obligation, I thereby assert that I transgressed in abandoning it, and that Christ, who prompted and demanded this transgression, is a minister of sin. -DIVIDER-
-DIVIDER-
But this I deny. The law is not the true standard and medium of righteousness. I did not transgress in abandoning it. Christ is not a minister of sin. For it was the law itself which compelled me to abandon the law. The law crucified Christ and thereby declared him accursed. In virtue of my moral fellowship with Christ, I was (ethically) crucified with him. The act of the law forced me to break with the law. Through the law I died to the law. Thus I came under a new principle of life. I no longer live, but Christ lives in me. If I should declare that righteousness is through the law, by reasserting the obligation of the law as you, Peter, have done, I should annul the grace of God as exhibited in the death of Christ: for in that case, Christ's death would be superfluous and useless. But I do not annul the grace of God. -DIVIDER-
-DIVIDER-
[source]

Galatians 2:17 Sinners [ἁμαρτωλοί]
Like the Gentiles, Galatians 2:15. Paul assumes that this was actually the case: that, seeking to be justified in Christ, they were found to be sinners. To seek to be justified by Christ is an admission that there is no justification by works; that the seeker is unjustified, and therefore a sinner. The effort to attain justification by faith in Christ develops the consciousness of sin. It compels the seeker, whether Jew or Gentile, to put himself upon the common plane of sinners. The Jew who calls the Gentile a sinner, in seeking to be justified by faith, finds himself a sinner also. The law has failed him as a justifying agency. But Paul is careful to repudiate the false inference from this fact, stated in what immediately follows, namely, that Christ is a minister of sin. [source]
Galatians 2:15 Not sinners of the Gentiles [ουκ εχ ετνων αμαρτωλοι]
The Jews regarded all Gentiles as “sinners” in contrast with themselves (cf. Matthew 26:45 “sinners” and Luke 18:32 “Gentiles”). It is not clear whether Galatians 2:15-21 were spoken by Paul to Peter or whether Paul is now simply addressing the Galatians in the light of the controversy with Peter. Burton thinks that he is “mentally addressing Peter, if not quoting from what he said to him.” [source]
Galatians 5:24 Crucified the flesh [την σαρκα εσταυρωσαν]
Definite event, first aorist active indicative of σταυροω — stauroō as in Galatians 2:19 (mystical union with Christ). Paul uses σαρχ — sarx here in the same sense as in Galatians 5:16, Galatians 5:17, Galatians 5:19, “the force in men that makes for evil” (Burton). [source]
Galatians 6:14 Far be it from me [εμοι μη γενοιτο]
Second aorist middle optative of γινομαι — ginomai in a negative (μη — mē) wish about the future with dative case: “May it not happen to me.” See note on Galatians 2:17. The infinitive καυχασται — kauchāsthai (to glory) is the subject of γενοιτο — genoito as is common in the lxx, though not elsewhere in the N.T. [source]
Galatians 6:14 Hath been crucified unto me [εμοι εσταυρωται]
Perfect passive indicative of σταυροω — stauroō stands crucified, with the ethical dative again This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Galatians 2:19.; Galatians 3:13; Galatians 4:4.; 1 Corinthians 1:23.; Romans 1:16; Romans 3:21.; Romans 4:25; Romans 5:18. World (κοσμος — kosmos) has no article, but is definite as in 2 Corinthians 5:19. Paul‘s old world of Jewish descent and environment is dead to him (Philemon 3:3.). [source]
Philippians 3:9 Through the faith of Christ [διὰ πίστεως Χριστοῦ]
Rev., better, through faith in Christ. Faith as opposed to the law. The change of prepositions, through ( διὰ ) faith, and of ( ἐκ ) the law, as turning on the distinction between faith represented as the medium, and the law as the source of justification, cannot be insisted upon as a rule, since both the prepositions are used with faith, as in Galatians 2:16. Compare Romans 3:30; Romans 5:1. [source]
Philippians 3:9 Be found [εὑρεθῶ]
Discovered or proved to be. See on Phlippians 2:8. Compare Romans 7:10; Galatians 2:17. [source]
Philippians 3:9 Be found in him [ευρετω εν αυτωι]
First aorist (effective) passive subjunctive with ινα — hina of ευρισκω — heuriskō At death (2 Corinthians 5:3) or when Christ comes. Cf. Phlippians 2:8; Galatians 2:17. [source]
Philippians 3:9 Through faith in Christ [δια πιστεως Χριστου]
The objective genitive Χριστου — Christou not subjective, as in Galatians 2:16, Galatians 2:20; Romans 3:22. Explained further by επι τηι πιστει — epi tēi pistei (on the basis of faith) as in Acts 3:16. [source]
Colossians 1:4 Your faith in Jesus Christ [την πιστιν υμων εν Ιησου Χριστωι]
See Ephesians 1:15 for similar phrase. No article is needed before εν — en as it is a closely knit phrase and bears the same sense as the objective genitive in Galatians 2:16 Which ye have (ην εχετε — hēn echete). Probably genuine (Aleph A C D), though B omits it and others have the article (την — tēn). There is a real distinction here between εν — en (sphere or basis) and εις — eis (direction towards), though they are often identical in idea. [source]
Colossians 1:5 In the word of the truth of the gospel [εν τωι λογωι της αλητειας του ευαγγελιου]
“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]
Colossians 1:5 Laid up [αποκειμεινην]
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]
2 Thessalonians 2:7 Only [μόνον]
The sentence is elliptical: “only we must wait,” or “only it must work in secret, until he that letteth,” etc. For a similar instance see Galatians 2:10. The collocation of A.V. is wrong. [source]
1 Timothy 4:2 Speaking lies in hypocrisy [ἐν ὑποκρίσει ψευδολόγων]
Wrong. Rend., through the hypocrisy of men that speak lies. Ὑποκρίσις hypocrisyonce in Paul, Galatians 2:13, see note. See also on Matthew 23:13. The phrase ἐν ὑποκρίσει only here. Ψευδολόγος speakinglies, N.T.oolxx. Rare in Class. [source]
1 Timothy 1:3 Some [τισὶν]
Note the indefinite designation of the errorists, and comp. 1 Timothy 1:6; 1 Timothy 4:1; 1 Timothy 5:15, 1 Timothy 5:24; 1 Timothy 6:21. The expression is contemptuous. It is assumed that Timothy knows who they are. This is after the Pauline manner. See Galatians 1:7; Galatians 2:12; 1 Corinthians 4:18; 1 Corinthians 15:12; 2 Corinthians 3:1; Colossians 2:4, Colossians 2:8. [source]
1 Timothy 4:2 Through the hypocrisy of men that speak lies [εν υποκρισει πσευδολογων]
For υποκρισις — hupokrisis see note on Galatians 2:13. Πσευδολογος — Pseudologos (πσευδησ λεγω — pseudēsκεκαυστηριασμενων την ιδιαν συνειδησιν — legō) Koiné{[28928]}š word from Aristophanes on. Here only in N.T. “A good classical word for liars on a large scale” (Parry). [source]
1 Timothy 3:8 Deacons []
The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philemon 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii., xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Acts 1:25; Acts 6:4. Διάκονος is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler (Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word διάκονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders. [source]
2 Timothy 4:15 Greatly withstood [λίαν ἀντέστη]
Comp. 2 Timothy 3:8, and Galatians 2:11. This may refer to the occurrences at Ephesus (Acts 19:33), or to Alexander's attitude during Paul's trial. The former is more probable. Λίαν greatlynot in Paul, except in the compound ὑπερλίαν , 2 Corinthians 11:5; 2 Corinthians 12:11. Only here in Pastorals. Mostly in Synoptic Gospels. [source]
2 Timothy 3:11 Antioch, Iconium, Lystra []
See Acts 13:50; Acts 14:2ff.; Acts 14:19. These cities may have been selected as illustrations because Timothy was at home in that region. See Acts 16:1, Acts 16:2. Antioch is mentioned by Paul, Galatians 2:11. Iconium and Lystra nowhere in his letters. [source]
2 Timothy 2:15 Study [σπούδασον]
Originally, make haste. In Paul, Galatians 2:10; Ephesians 4:3(note); 1 Thessalonians 2:17. [source]
2 Timothy 1:1 Of life which is in Christ Jesus []
The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought. See Romans 8:2; 2 Corinthians 4:10; Romans 6:2-14; Galatians 2:19, Galatians 2:20; Colossians 3:4; Philemon 1:21. It is also a Johannine thought; see John 1:4; John 3:15; John 6:25; John 14:6; 1 John 5:11. [source]
2 Timothy 2:15 Give diligence [σπουδασον]
First aorist active imperative of σπουδαζω — spoudazō old word, as in 1 Thessalonians 2:17; Galatians 2:10. [source]
2 Timothy 3:11 What things befell me [οια μοι εγενετο]
Qualitative relative See also Galatians 2:11. [source]
2 Timothy 4:15 Withstood [αντεστη]
Second aorist active indicative of αντιστημι — anthistēmi “stood against my words.” See note on 2 Timothy 3:8; Galatians 2:11. [source]
2 Timothy 1:3 Whom I serve from my forefathers [ωι λατρευω απο προγονων]
The relative ωι — hōi is the dative case with λατρευω — latreuō (see note on Romans 1:9 for this verb), progressive present (I have been serving). For προγονων — progonōn (forefathers) see note on 1 Timothy 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Galatians 2:14; Philemon 3:4-7. In a pure conscience (εν καταραι συνειδησει — en katharāi suneidēsei). See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον — adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως — adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως — adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). -DIVIDER-
Remembrance (μνειαν — mneian). Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]

Titus 1:4 My true child [γνησιωι τεκνωι]
See note on 1 Timothy 1:2 for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke‘s brother. But one can get a clear picture of him by turning to 2 Corinthians 2:13; 2 Corinthians 7:6-15; 8:6-24; 2 Corinthians 12:16-18; Galatians 2:1-3; Titus 1:4.; Titus 3:12; 2 Timothy 4:10. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus 3:12). [source]
Titus 1:10 Deceivers [πρεναπαται]
Late and rare compound, in papyri, eccl. writers, here alone in N.T. “Mind-deceivers.” See note on Galatians 6:3 for πρεναπαταιν — phrenapatāin Specially they of the circumcision (μαλιστα οι εκ της περιτομης — malista hoi ek tēs peritomēs). Same phrase in Acts 11:2; Galatians 2:12; Colossians 4:11. Jews are mentioned in Crete in Acts 2:11. Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism. [source]
Titus 1:10 Specially they of the circumcision [μαλιστα οι εκ της περιτομης]
Same phrase in Acts 11:2; Galatians 2:12; Colossians 4:11. Jews are mentioned in Crete in Acts 2:11. Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism. [source]
Titus 1:10 They of the circumcision [οἱ ἐκ τῆς περιτομῆς]
The phrase only here in Pastorals. Ὁι ἐκ περιτομῆς Acts 10:45; Acts 11:2; Romans 4:12; Galatians 2:12; Colossians 4:11. There can be no doubt of the presence of Jews in Crete. Tacitus (Hist. v. 2) even makes the absurd statement that the Jews were Cretan exiles; and that from their residence in the vicinity of the Cretan Mount Ida they were called Idaei, whence Judaei. There appears to have been some confusion between the Palestinians and the Philistines - the Cherethim or Cherethites, who, in Ezekiel 25:16; Zephaniah 2:5are called in lxx Κρῆτες Jews were in the island in considerable numbers between the death of Alexander and the final destruction of Jerusalem. In 1 Maccabees 15:23 the Cretan city of Gortyna is mentioned among the places to which letters were written by Lucius, the Roman consul, on behalf of the Jews when Simon Maccabaeus renewed the treaty which his brother Judas had made with Rome. Josephus (Ant. 17:12,1; Bell. Jud. 2:7,1) says that Herod's pseudo-son Alexander imposed on the Cretan Jews on his way to Italy. Philo (Leg. ad Cai. § 36) makes the Jewish envoys say to Caligula that all the principal islands of the Mediterranean, including Crete, were full of Jews. [source]
Hebrews 10:38 But if any man draw back [καὶ ἐὰν ὑποοτείληται]
Omit if any man. Rend. “and if he draw back,” that is, the just man. The possibility of the lapse of even the just is assumed. See on Hebrews 6:4-6. The verb only here, Acts 20:20, Acts 20:27; Galatians 2:12. See on Acts 20:20. Rare in lxx. [source]
Hebrews 10:38 If he shrink back [εαν υποστειληται]
Condition of third class with εαν — ean and the first aorist middle subjunctive of υποστελλω — hupostellō old verb to draw oneself under or back, to withdraw, as already in Acts 20:20, Acts 20:27; Galatians 2:12. See Romans 1:17 for the quotation also of “the just shall live by faith.” [source]
James 2:1 The faith of our Lord Jesus Christ [την πιστιν του κυριου ημων Ιησου Χριστου]
Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου — echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις — pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God). [source]
James 2:9 As transgressors [ως παραβαται]
For this word from παραβαινω — parabainō to step across, to transgress, see Galatians 2:18; Romans 2:25, Romans 2:27. See this very sin of partiality condemned in Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19. To the law and to the testimony. [source]
James 2:1 Hold not [μη εχετε]
Present active imperative of εχω — echō with negative μη — mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου — tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου — echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις — pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).The Lord of Glory Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης — prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε — prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν — prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α — a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια — prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
James 2:9 Ye commit sin [αμαρτιαν εργαζεστε]
“Ye work a sin.” A serious charge, apparently, for what was regarded as a trifling fault. See Matthew 7:23, οι εργαζομενοι την ανομιαν — hoi ergazomenoi tēn anomian (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from Psalm 6:8).Being convicted (ελεγχομενοι — elegchomenoi). Present passive participle of ελεγχω — elegchō to convict by proof of guilt (John 3:20; John 8:9, John 8:46; 1 Corinthians 14:24).As transgressors For this word from παραβαινω — parabainō to step across, to transgress, see Galatians 2:18; Romans 2:25, Romans 2:27. See this very sin of partiality condemned in Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19. To the law and to the testimony. [source]
2 Peter 3:17 Being led away [συναπαχθέντες]
Better, Rev., carried away. It is the word used by Paul of Barnabas, when he dissembled with Peter at Antioch. “Barnabas was carried away with their dissimulation” (Galatians 2:13). [source]
2 Peter 3:15 Our beloved brother Paul [ο αγαπητος αδελπος Παυλος]
Paul applies the verbal αγαπητος — agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14. [source]
2 Peter 3:15 Is salvation [σωτηριαν]
Predicate accusative after ηγειστε — hēgeisthe in apposition with μακροτυμιαν — makrothumian (long-suffering), an opportunity for repentance (cf. 1 Peter 3:20). The Lord here is Christ.Our beloved brother Paul (ο αγαπητος αδελπος Παυλος — ho agapētos adelphos Paulos). Paul applies the verbal αγαπητος — agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14.Given to him First aorist passive participle of διδωμι — didōmi with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. “St. Peter speaks of him with affection and respect, yet maintains the right to criticise” (Bigg). [source]
2 Peter 3:17 Beware [πυλασσεστε]
Present middle imperative of πυλασσω — phulassō common verb, to guard.Lest (ινα μη — hina mē). Negative purpose, “that not.”Being carried away First aorist passive participle of συναπαγω — sunapagō old verb double compound, to carry away together with, in N.T. only here and Galatians 2:13.With the error (τηι πλανηι — tēi planēi). Instrumental case, “by the error” (the wandering).Of the wicked See note on 2 Peter 2:7.Ye fall from (εκπεσητε — ekpesēte). Second aorist active subjunctive with ινα μη — hina mē of εκπιπτω — ekpiptō old verb, to fall out of, with the ablative here (στηριγμου — stērigmou steadfastness, late word from στηριζω — stērizō here alone in N.T.) as in Galatians 5:4 (της χαριτος εχεπεσατε — tēs charitos exepesate ye fell out of grace). [source]
2 Peter 3:17 Being carried away [συναπαχτεντες]
First aorist passive participle of συναπαγω — sunapagō old verb double compound, to carry away together with, in N.T. only here and Galatians 2:13.With the error (τηι πλανηι — tēi planēi). Instrumental case, “by the error” (the wandering).Of the wicked See note on 2 Peter 2:7.Ye fall from (εκπεσητε — ekpesēte). Second aorist active subjunctive with ινα μη — hina mē of εκπιπτω — ekpiptō old verb, to fall out of, with the ablative here (στηριγμου — stērigmou steadfastness, late word from στηριζω — stērizō here alone in N.T.) as in Galatians 5:4 (της χαριτος εχεπεσατε — tēs charitos exepesate ye fell out of grace). [source]
1 John 3:20 Whereinsoever our heart condemn us [οτι εαν καταγινωσκηι ημων η καρδια]
A construction like οτι αν — hoti an whatever, in John 2:5; John 14:13. Καταγινωσκω — Kataginōskō occurs only three times in the N.T., here, 1 John 3:21; Galatians 2:11. It means to know something against one, to condemn. [source]
1 John 3:20 Condemn [καταγινώσκῃ]
The word occurs only three times in the New Testament; here, 1 John 3:21, and Galatians 2:11. It signifies (1.) To note accurately, usually in a bad sense. Hence to detect (Proverbs 28:11); compare Aristophanes: “Having observed ( καταγνοὺς ) the foibles of the old man” (“Knights,” 46). To form an unfavorable prejudice against. So Herodotus. Datis says to the Delians, “Why are ye fled, O holy men, having judged me ( καταγνόντες κατ ' ἐμεῦ ) in so unfriendly a way?” (vi., 97). (2.) To note judicially: to accuse: to accuse one's self. So Thucydides: “No one, when venturing on a perilous enterprise, ever yet passed a sentence of failure on himself ” ( καταγνοὺς ἑαυτοῦ μὴ περιέσεσθαι ; iii., 45). To give sentence, or condemn. To condemn to death. “Those who had fled they condemned to death” ( θάνατον καταγνόντες ; Thucydides, vi., 60). To decide a suit against one. So Aristophanes: “You judges have no maintenance if you will not decide against ( καταγνώσεσθε ) this suit” (“Knights,” 1360). In Galatians 2:11, it is said of Peter that, because of his concessions to the Jewish ritualists, κατεγνωσμένος ἦν hestood condemned or self-condemned (not as A.V., he was to be blamed ). His conduct was its own condemnation. This is the sense in this passage, the internal judgment of conscience. [source]

What do the individual words in Galatians 2:1 mean?

Then after fourteen years again I went up to Jerusalem with Barnabas having taken with [me] also Titus
Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἱεροσόλυμα μετὰ Βαρνάβα συμπαραλαβὼν καὶ Τίτον

διὰ  after 
Parse: Preposition
Root: διά  
Sense: through.
δεκατεσσάρων  fourteen 
Parse: Adjective, Genitive Neuter Plural
Root: δεκατέσσαρες  
Sense: fourteen.
ἐτῶν  years 
Parse: Noun, Genitive Neuter Plural
Root: ἔτος  
Sense: year.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
ἀνέβην  I  went  up 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: ἀναβαίνω  
Sense: ascend.
Ἱεροσόλυμα  Jerusalem 
Parse: Noun, Accusative Neuter Plural
Root: Ἱεροσόλυμα  
Sense: denotes either the city itself or the inhabitants.
Βαρνάβα  Barnabas 
Parse: Noun, Genitive Masculine Singular
Root: Βαρναβᾶς  
Sense: the surname of Joses or Joseph, a Levite, a native of Cyprus He was a distinguished Christian teacher and companion and colleague of Paul.
συμπαραλαβὼν  having  taken  with  [me] 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: συμπαραλαμβάνω  
Sense: to take along together with.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
Τίτον  Titus 
Parse: Noun, Accusative Masculine Singular
Root: Τίτος  
Sense: a Gentile Christian an Paul’s companion in some of his journeys.