Gal 2:6-10 | RWP | e4.org | Somewhat ( τ ). 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). Whatsoever they were ( οποιο ποτε ησαν ). Literally, "What sort they once were." Hopoioi is a qualitative word ( ; ; ). 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 (but) in verse seems to make a contrast between the three leaders and the pleaders for compromise in verses . They, I say, imparted nothing to me ( εμο γαρ ουδεν προσανεθεντο ). He starts over again after the two parentheses and drops the construction απο των δοκουντων and changes the construction (anacoluthon) to ο δοκουντες (nominative case), the men of reputation and influences whom he names in verses . See the same verb in . 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.

‏ Galatians 2:6-10

Somewhat ( τ ). 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).

Whatsoever they were ( οποιο ποτε ησαν ). Literally, "What sort they once were."

Hopoioi is a qualitative word (1Th 1:9; 1Co 3:13; Jas 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 (but) in verse 6 seems to make a contrast between the three leaders and the pleaders for compromise in verses 4f.

They, I say, imparted nothing to me ( εμο γαρ ουδεν προσανεθεντο ). He starts over again after the two parentheses and drops the construction απο των δοκουντων and changes the construction (anacoluthon) to ο δοκουντες (nominative case), the men of reputation and influences whom he names in verses 8f. See the same verb in 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.

But contrariwise ( αλλα τουναντιον ). But on the contrary (accusative of general reference, το εναντιον ). So far from the three championing the cause of the Judaizers as some hoped or even the position of the compromisers in verses 4f., they came boldly to Paul's side after hearing the case argued in the private conference. This is the obvious interpretation rather than the view that Peter, James, and John first proposed the circumcision of Titus and afterwards surrendered to Paul's bold stand.

When they saw ( ιδοντες ). After seeing, after they heard our side of the matter.

That I had been intrusted with the gospel of the uncircumcision ( οτ πεπιστευμα το ευαγγελιον της ακροβυστιας ). Perfect passive indicative of πιστευω, to intrust, which retains the accusative of the thing ( το ευαγγελιον ) in the passive voice. This clear-cut agreement between the leaders "denotes a distinction of sphere, and not a difference of type" (Lightfoot). Both divisions in the work preach the same "gospel" (not like 1:6f., the Judaizers). It seems hardly fair to the Three to suggest that they at first championed the cause of the Judaizers in the face of Paul's strong language in verse 5.

He that wrought for Peter unto the apostleship of the circumcision ( ο γαρ ενεργησας Πετρω εις αποστολην της περιτομης ). Paul here definitely recognizes Peter's leadership (apostleship, αποστολην, late word, already in Ac 1:25; 1Co 9:2) to the Jews and asserts that Peter acknowledges his apostleship to the Gentiles. This is a complete answer to the Judaizers who denied the genuineness of Paul's apostleship because he was not one of the twelve.

They who were reputed to be pillars ( ο δοκουντες στυλο εινα ). They had that reputation ( δοκουντες ) and Paul accepts them as such. Στυλο, old word for pillars, columns, as of fire (Re 10:1). So of the church (1Ti 3:15). These were the Pillar Apostles.

Gave to me and Barnabas the right hands of fellowship ( δεξιας εδωκαν εμο κα Βαρναβα κοινωνιας ). Dramatic and concluding act of the pact for cooperation and coordinate, independent spheres of activity. The compromisers and the Judaizers were brushed to one side when these five men shook hands as equals in the work of Christ's Kingdom.

Only ( μονον ). One item was emphasized.

We should remember ( μνημονευωμεν ). Present active subjunctive, "that we should keep on remembering."

Which very thing ( ο--αυτο τουτο ). Repetition of relative and demonstrative, tautology, "which this very thing." In fact Barnabas and Saul had done it before (Ac 11:30). It was complete victory for Paul and Barnabas. Paul passes by the second public meeting and the letters to Antioch (Ac 15:6-29) and passes on to Peter's conduct in Antioch.