Galatians 2:7–21

Footnotes

1. 22 The participle ἰδόντες (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (, for example, begins new sentences at the beginning of both vv. 8 and 9).
2. 23 Grk “to the uncircumcision,” that is, to the Gentiles.
3. 24 Grk “to the circumcision,” a collective reference to the Jewish people.
4. 25 Or “worked through”; the same word is also used in relation to Paul later in this verse.
5. 26 Or “his ministry as an apostle.”
6. 27 Grk “to the circumcision,” i.e., the Jewish people.
7. 28 Grk “also empowered me to the Gentiles.”
8. 29 Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
9. 30 Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in .
10. 31 Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.
11. 32 The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.
12. 33 Grk “me and Barnabas.”
13. 34 Grk “so,” with the ἵνα (hina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave … the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.
14. 35 Grk “to the circumcision,” a collective reference to the Jewish people.
15. 36 Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.
16. 37 Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
17. 38 For location see ; ; ; .
18. 39 Grk “because he stood condemned.”
19. 40 The conjunction γάρ has not been translated here.
20. 41 Grk “he drew back.” If ἑαυτόν (heauton) goes with both ὑπέστελλεν (hupestellen) and ἀφώριζεν (aphōrizen) rather than only the latter, the meaning would be “he drew himself back” (see ὑποστέλλω 1.a).
21. 42 Or “and held himself aloof.”
22. 43 Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.
23. 44 The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunapēchthē; see L&N 31.76).
24. 45 Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
25. 46 Here ἀναγκάζεις (anankazeis) has been translated as a conative present (see ).
26. 47 Grk “by nature.”
27. 48 Grk “and not sinners from among the Gentiles.”
28. 49 Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.
29. 50 Grk “no man,” but ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women.
30. 51 The law is a reference to the law of Moses.
31. 52 Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” 85 [1974]: 212–15; R. B. Hays, The Faith of Jesus Christ []; Morna D. Hooker, “Πίστις Χριστοῦ,” 35 [1989]: 321–42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” 22 (1980): 248–63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” Seminar Papers, 1991, 730–44. Most commentaries on Romans and Galatians usually side with the objective view. On the phrase translated the faithfulness of Christ, , which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
32. 53 In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
33. 54 Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”
34. 55 Or “no human being”; Grk “flesh.”
35. 56 Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See διάκονος 2.
36. 57 Or “once tore down.”
37. 58 Traditionally, “that I am a transgressor.”
38. 59 Both the / Greek text and the place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.
39. 60 Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
40. 61 Grk “flesh.”
41. 62 A number of important witnesses (𝔓46 B D* F G) have θεοῦ καὶ Χριστοῦ (theou kai Christou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (huiou tou theou, “the Son of God”), found in the majority of , including several important ones (א A C D1 Ψ 0278 33 1739 1881 𝔐 lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10–11, and probably Rom 9:5). For different arguments but the same textual conclusions, see . Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. for the rationale behind the translation “the faithfulness of the Son of God.” On the phrase because of the faithfulness of the Son of God, , which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
42. 63 Or “I do not declare invalid,” “I do not nullify.”
43. 64 Or “justification.”
44. 65 Or “without cause,” “for no purpose.”