KJV: But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me:
YLT: And from those who were esteemed to be something -- whatever they were then, it maketh no difference to me -- the face of man God accepteth not, for -- to me those esteemed did add nothing,
Darby: But from those who were conspicuous as being somewhat whatsoever they were, it makes no difference to me: God does not accept man's person; for to me those who were conspicuous communicated nothing;
ASV: But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter to me: God accepteth not man's person)-- they, I say, who were of repute imparted nothing to me:
δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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τῶν | those |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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δοκούντων | esteemed |
Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: δοκέω Sense: to be of opinion, think, suppose. |
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εἶναί | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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τι | something |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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ὁποῖοί | whatsoever |
Parse: Adjective, Nominative Masculine Plural Root: ὁποῖος Sense: of what sort or quality, what manner of. |
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ποτε | formerly |
Parse: Particle Root: ποτέ Sense: once i. |
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ἦσαν | they were |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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μοι | to me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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διαφέρει | makes a difference |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: διαφέρω Sense: to bear or carry through any place. |
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πρόσωπον | [the] person |
Parse: Noun, Accusative Neuter Singular Root: πρόσωπον Sense: the face. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἀνθρώπου | of a man |
Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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λαμβάνει | does accept |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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ἐμοὶ | to me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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δοκοῦντες | esteemed |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: δοκέω Sense: to be of opinion, think, suppose. |
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οὐδὲν | nothing |
Parse: Adjective, Accusative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
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προσανέθεντο | added |
Parse: Verb, Aorist Indicative Middle, 3rd Person Plural Root: προσανατίθημι Sense: to lay upon in addition to. |
Greek Commentary for Galatians 2:6
Something, not somebody. Paul refers to the Big Three (Cephas, James, and John). He seems a bit embarrassed in the reference. He means no disrespect, but he asserts his independence sharply in a tangled sentence with two parentheses (dashes in Westcott and Hort). [source]
Literally, “What sort they once were.” Hopoioi is a qualitative word (1 Thessalonians 1:9; 1 Corinthians 3:13; James 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε de (but) in Galatians 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in Galatians 2:4. They, I say, imparted nothing to me He starts over again after the two parentheses and drops the construction απο των δοκουντων apo tōn dokountōn and changes the construction (anacoluthon) to οι δοκουντες hoi dokountes (nominative case), the men of reputation and influences whom he names in Galatians 2:8. See the same verb in Galatians 1:16. They added nothing in the conference to me. The compromisers tried to win them, but they finally came over to my view. Paul won his point, when he persuaded Peter, James, and John to agree with him and Barnabas in their contention for freedom for the Gentile Christians from the bondage of the Mosaic ceremonial law. [source]
is a qualitative word (1 Thessalonians 1:9; 1 Corinthians 3:13; James 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε de (but) in Galatians 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in Galatians 2:4. [source]
He starts over again after the two parentheses and drops the construction απο των δοκουντων apo tōn dokountōn and changes the construction (anacoluthon) to οι δοκουντες hoi dokountes (nominative case), the men of reputation and influences whom he names in Galatians 2:8. See the same verb in Galatians 1:16. They added nothing in the conference to me. The compromisers tried to win them, but they finally came over to my view. Paul won his point, when he persuaded Peter, James, and John to agree with him and Barnabas in their contention for freedom for the Gentile Christians from the bondage of the Mosaic ceremonial law. [source]
d Render the passage as follows: “But to be something from (at the hands of) those who were of repute, whatever they were, matters nothing to me (God accepteth not man's person), for those who were of repute imparted nothing to me.” [source]
Comp. Galatians 6:3; Acts 5:36; 2 Corinthians 12:11. To be in good standing as an evangelist or apostle, approved and commissioned by high authorities. [source]
From, at the hands of; as receiving my indorsement or commission from them. Comp. Galatians 1:1. Of repute, see on Galatians 2:2. [source]
Ποτέ in N.T. is invariably temporal, and points here to the preeminence which these apostles had formerly, up to the time of Paul's visit, enjoyed, because of their personal connection with Jesus. [source]
Paul does not say, as A.V. and Rev., that the standing and repute of the apostles were matters of indifference to him, but that he was indifferent about receiving his commission from them as recognized dignitaries of the church. The construction is: “To be something ( εἶναί τι ) at the hands of ( ἀπὸ ) those who were of repute matters nothing to me.” [source]
Or more strictly, accepteth not the person of man. Parenthetical. Λαμβάνειν πρόσωπον toreceive or accept the face is a Hebraism. See on James 2:1. In O.T. both in a good and a bad sense; to be gracious, and to show favor from personal or partisan motives. In N.T. only here and Luke 20:21, both in a bad sense. Similar Hebraistic expressions are βλέπειν εἰς πρόσωπον tolook at the face, Matthew 22:16: θαυμάζειν πρόσωπα toadmire the countenances, Judges 1:16: καυχᾶσθαι ἐν προσώπῳ toglory in the face, 2 Corinthians 5:12. [source]
Explaining the previous statement. To be of consequence because commissioned by those in repute matters nothing to me (God accepteth not man's person), for although they might have asserted their high repute and authority to others, to me they did not, as shown by their imposing on me no new requirements. [source]
In conference is an attempt to conform the sense to Galatians 1:16. The verb without the accusative, as there, means to confer with. Here, with the accusative, the meaning is laid upon or imposed on. Rend. therefore, imposed nothing on me. They imposed on me no new ( πρὸς additional) requirements; no conditions or limitations of my missionary work. [source]
Reverse Greek Commentary Search for Galatians 2:6
Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
For the phrase see Acts 5:36; Acts 8:9; 1 Corinthians 3:7; 1 Corinthians 10:19; Galatians 2:6; Galatians 6:15. [source]
Lit. to those who seem; are reputed. Men of recognized position, James, Cephas, John. Not his adversaries who were adherents of these three. It is not to be supposed that he would submit his gospel to such. The expression is therefore not used ironically. Paul recognizes the honorable position of the three and their rightful claim to respect. The repetition of the phrase (Galatians 2:6, Galatians 2:9) may point to a favorite expression of his opponents in commending these leaders to Paul as models for his preaching; hardly (as Lightfoot) to the contrast between the estimation in which they were held and the actual services which they rendered to him. He chooses this expression because the matter at stake was his recognition by the earlier apostles, and any ironical designation would be out of place. [source]
Second aorist middle indicative of προσανατιτημι prosanatithēmi old verb, double compound (προσ ανα prosana), to lay upon oneself in addition, to betake oneself to another, to confer with, dative case as here. In N.T. only here and Galatians 2:6. [source]
is a qualitative word (1 Thessalonians 1:9; 1 Corinthians 3:13; James 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε de (but) in Galatians 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in Galatians 2:4. [source]
Literally, “What sort they once were.” Hopoioi is a qualitative word (1 Thessalonians 1:9; 1 Corinthians 3:13; James 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε de (but) in Galatians 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in Galatians 2:4. They, I say, imparted nothing to me He starts over again after the two parentheses and drops the construction απο των δοκουντων apo tōn dokountōn and changes the construction (anacoluthon) to οι δοκουντες hoi dokountes (nominative case), the men of reputation and influences whom he names in Galatians 2:8. See the same verb in Galatians 1:16. They added nothing in the conference to me. The compromisers tried to win them, but they finally came over to my view. Paul won his point, when he persuaded Peter, James, and John to agree with him and Barnabas in their contention for freedom for the Gentile Christians from the bondage of the Mosaic ceremonial law. [source]
Or face. Ἁπὸ fromhas simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence. Πρόσωπον is variously translated in A.V. Mostly face: also presence, Acts 3:13, Acts 3:19; Acts 5:41: person, Matthew 22:16; Luke 20:21; Galatians 2:6: appearance, 2 Corinthians 5:12; 2 Corinthians 10:1: fashion, James 1:11. The formula ἀπὸ προσώπου or τοῦ προσώπου occurs Acts 3:19; Acts 5:41; Acts 7:45; Revelation 6:16; Revelation 12:14; Revelation 20:11. In lxx, Genesis 3:8; Genesis 4:14, Genesis 4:16; Exodus 14:25, and frequently. [source]
Genitive case with ην axios (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and 1 Timothy 4:9. Chief (ειμι prōtos). Not ελαχιστος των αποστολων ēn (I was), but τωι ελαχιστοτερωι παντων αγιων eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” (elachistos tōn apostolōn). In Ephesians 3:8 he refers to himself as “the less than the least of all saints” (tōi elachistoterōi pantōn hagiōn). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5.; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4.; Acts 26:11). He had sad memories of those days. [source]
Not ελαχιστος των αποστολων ēn (I was), but τωι ελαχιστοτερωι παντων αγιων eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” In Ephesians 3:8 he refers to himself as “the less than the least of all saints” On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5.; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4.; Acts 26:11). He had sad memories of those days. [source]
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]
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]
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]
Here only. Peter, however, uses προσωπολήμπτης , a respecter of persons, Acts 10:34, which whole passage should be compared with this. Paul and James also use the kindred word προσωπολημψία , respect of persons. See Romans 2:11; James 2:1. James has the verb προσωπολημπτέω , to have respect of persons. The constituents of the compound word, πρόσωπον , the countenance, and λαμβάνω , to receive, are found in Galatians 2:6; and the word is the Old-Testament formula to accept or to raise the face of another; opposed to making the countenance fall (Job 29:24; Genesis 4:5). Hence, to receive kindly, or look favorably upon one (Genesis 19:21; Genesis 32:20, etc.). In the Old Testament it is, as Bishop Lightfoot observes, “a neutral expression involving no subsidiary notion of partiality, and is much oftener found in a good than in a bad sense. When it becomes an independent Greek phrase, however, the bad sense attaches to it, owing to the secondary meaning of πρόσωπον , a mask; so that πρόσωπον λαμβάνειν signifies to regard the external circumstances of a man, his rank, wealth, etc., as opposed to his real, intrinsic character.” [source]