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Galatians 2:1

Galatians 2:1 in Multiple Translations

Fourteen years later I went up again to Jerusalem, accompanied by Barnabas. I took Titus along also.

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

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

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

Fourteen years later I returned to Jerusalem with Barnabas. I took Titus along with me.

Then fourteene yeeres after, I went vp againe to Hierusalem with Barnabas, and tooke with me Titus also.

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

Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

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

Then, after fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me.

After 14 years passed, I went up again to Jerusalem with Barnabas. I took Titus also.

Then, 14 years later, God told me to go to Jerusalem again. This time I went with Barnabas, and I took Titus with me too. We had a little meeting there, with just the important church people, and I told them all about the message that I teach to the people that are not Jews. I wanted to see if they agreed with what I was doing. I didn’t want anyone to mess up my work.

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Berean Amplified Bible — Galatians 2:1

BAB
Word Study

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Galatians 2:1 Interlinear (Deep Study)

BIB
GRK επειτα δια δεκατεσσαρων ετων παλιν ανεβην εις ιεροσολυμα μετα βαρναβα συμπαραλαβων και τιτον
επειτα epeita G1899 then Adv
δια dia G1223 through/because of Prep
δεκατεσσαρων dekatessares G1180 fourteen Adj-GPN
ετων etos G2094 year Noun-GPN
παλιν palin G3825 again Adv
ανεβην anabainō G305 to ascend Verb-2AAI-1S
εις eis G1519 toward Prep
ιεροσολυμα Hierosoluma G2414 Jerusalem Noun-APN
μετα meta G3326 with/after Prep
βαρναβα Barnabas G921 [father of Barnabus] Noun-GSM
συμπαραλαβων sumparalambanō G4838 to take along with Verb-2AAP-NSM
και kai G2532 and Conj
τιτον Titos G5103 Titus Noun-ASM
Greek Word Study

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Greek Word Reference — Galatians 2:1

επειτα epeita G1899 "then" Adv
Then or thereafter, showing a sequence of events. The Bible uses it in Luke 16:7 and Galatians 1:21 to describe what happens next.
Definition: ἐπειτα, adv. of sequence [in LXX: Num.19:10 A, Isa.16:2, 4Ma.6:3 * ;] thereupon, thereafter, then: Luk.16:7, Gal.1:21, Jas.4:14; before μετὰ τοῦτο, Jhn.11:7; μετὰ ἔτη τρία, Gal.1:18; διὰ δεκατεσσάρων ἐτῶν, Gal.2:1; πρῶτον . . . ἔ., 1Co.15:46, 1Th.4:17, Heb.7:2; πρότεφον . . . ἔ, Heb.7:27; ἀπαρχὴ . . . ἔ., 1Co.15:23; εἶτα . . . ἔ., 1Co.15:5-6 (WH, txt.); . . . ἔ., 1Co.15:5-7 (WH, mg.); τρίτον . . . ἔ. (his), 1Co.12:28.† (AS)
Usage: Occurs in 16 NT verses. KJV: after that(-ward), then See also: 1 Corinthians 12:28; Galatians 2:1; Hebrews 7:2.
δια dia G1223 "through/because of" Prep
Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.
Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)
Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.
δεκατεσσαρων dekatessares G1180 "fourteen" Adj-GPN
Fourteen is the number that results from adding ten and four, mentioned in Matthew 1:17 and 2 Corinthians 12:2. It is a specific quantity used in biblical events.
Definition: δεκατέσσαρες, -ων, oἱ, αἱ, -α, τά [in LXX: Gen.31:41, Tob.8:19, al. ;] = cl. τεσσαρεσκαίδεκα, more frequently in later Gk. than the older form and in MGr. (for thirteen and upwards) universal, fourteen: Mat.1:17, 2Co.12:2, Gal.2:1 (cf. τεσσαρεσκαιδέκατος).† (AS)
Usage: Occurs in 3 NT verses. KJV: fourteen See also: 2 Corinthians 12:2; Galatians 2:1; Matthew 1:17.
ετων etos G2094 "year" Noun-GPN
This word refers to a year, like in Luke 3:1 where it says Jesus was baptized in the 15th year of Tiberius' rule. It is also used in Revelation 20:3 to describe a period of time.
Definition: ἔτος, -ους, τό [in LXX for שָׁנֶה ;] a year: Luk.3:1, Heb.1:12, Rev.20:3, al.; ἔτη ἔχειν, Jhn.5:5 8:57; εἶναι, γίνεσθαι, ἐτῶν, Mrk.5:42, Luk.2:42, Act.4:22, 1Ti.5:9; dative pl. of space of time, Jhn.2:20, Act.13:20; accusative, in ans. to how long? Mat.9:20, Mrk.5:25, Luk.2:36, Act.7:6, Heb.3:9, al.; preceded by a prep.: dim, Luk.8:43, Rom.15:23; διά, with genitive (see: διά), Act.24:17, Gal.2:1; ἐκ, Act.24:10; εἰς, Luk.12:19; ἐπί, with accusative, Act.19:10; μετά, with accusative, Gal.1:18 3:17; πρό, with genitive, 2Co.12:2; κατ᾽ ἔτος, yearly, Luk.2:41 SYN.: ἐνιαυτός, which see; cf. LS, see word ἐνιαυτός (AS)
Usage: Occurs in 48 NT verses. KJV: year See also: 1 Timothy 5:9; Luke 2:37; Hebrews 1:12.
παλιν palin G3825 "again" Adv
Again or once more is what this word means. It is used in many places in the Bible, like Matthew 4:8 and John 1:35, to indicate that something is happening again or that something should be done again.
Definition: πάλιν, adv., [in LXX for שׁוּב, etc. ;] __1. of place, back, backwards (LS, see word). __2. Of time, again, once more: Mat.4:8, Mrk.2:13, Luk.23:20, Jhn.1:35 (and freq.), Act.17:32, Rom.11:23, Gal.1:9, Heb.1:6, al; pleonastically, π. ἀνακάμπτειν, Act.18:21; ὑποστρέφειν, Gal.1:17; εἰς τὸ π., 2Co.13:2; π. ἐκ τρίτου (Bl., §81, 4), Mat.26:44; ἐκ δευτέρου, Mat.26:42, Act.10:15; π. δεῦτερον, Jhn.4:54 21:16; π. ἄνωθεν ( Wis.19:6), Gal.4:9. __3. Rhetorically, again; __(a) further, moreover: Mat.5:33, Luk.13:20, Jhn.12:39, al.; __(b) in turn, on the other hand (Soph.; LXX: Wis.13:8 16:23, al.): Luk.6:43, 1Co.12:21, 2Co.10:7, 1Jn.2:8. (AS)
Usage: Occurs in 136 NT verses. KJV: again See also: 1 Corinthians 3:20; John 16:22; Hebrews 1:5.
ανεβην anabainō G305 "to ascend" Verb-2AAI-1S
To ascend or go up, as in Matthew 20:17 and Luke 19:4. It can be physical, like climbing a tree, or metaphorical, like rising to a challenge. Ascending can also refer to spiritual growth or development.
Definition: ἀναβαίνω [in LXX chiefly for עָלָה ;] to go up, ascend, __(a) of persons: ἐπί συκομωρέαν, Luk.19:4; εἰς τ. πλοῖον, Mrk.6:51; εἰς Ἱεροσόλυμα, Mat.20:17; εἰς τ. ἱερόν, with inf. (M, Pr., 205), Luk.18:10; with mention of place of departure, Mat.3:16 (ἀπό), Act.8:39 (ἐκ); __(b) of things, to rise, spring up, come up: a fish, Mat.17:27; smoke, Rev.8:4; plants growing, Mat.13:7; metaphorically, of things coming up in one's mind (as Heb. לֵב אֵל עָלָה; 4Ki.12:4, al.), Luk.24:38, 1Co.2:9; of prayers, Act.10:4; messages, Act.21:31 (for late exx., see MM, VGT, see word) (AS)
Usage: Occurs in 76 NT verses. KJV: arise, ascend (up), climb (go, grow, rise, spring) up, come (up) See also: 1 Corinthians 2:9; Luke 2:4; Revelation 4:1.
εις eis G1519 "toward" Prep
This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.
Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)
Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.
ιεροσολυμα Hierosoluma G2414 "Jerusalem" Noun-APN
Hierosolyma is the Greek name for Jerusalem, the capital of Palestine. It appears in Matthew 2:3 and other Bible verses, referring to the city.
Definition: Ἱεροσόλυμα (WH, Ἰερ-, see Intr., § 408), -ων, τά (on πᾶσα Ἱ., Mat.2:3, see WM, 794; M, Pr., 48, 244; Thayer, see word), and Ἱερουσαλήμ (WH, Ἰερ-), ἡ., indecl., as always in LXX exc. some parts of Apocr.. (Heb. יְרוּשָׁלִַם), the former always in FlJ, Mk, Jo EV. and Mt (except. Mat.27:37), and most frequently in Lk, the latter always in He, Re, and by St. Paul (except. Gal.1:17-18 2:1), Jerusalem: Mat.2:1, Mrk.3:8, Jhn.1:19, al.; its inhabitants, Mat.2:3 3:5 23:37, Luk.13:34, Symbolically, ἡ- ἄνω Ἱ., Gal.4:26, contrasted with ἡ νῦν Ἱ., Gal.4:25; Ἱ. ἐπουράνιος, Heb.12:22; ἡ καινὴ Ἱ., Rev.3:12 21:2, 10 (AS)
Usage: Occurs in 59 NT verses. KJV: Jerusalem See also: Acts 1:4; John 5:2; Matthew 21:10.
μετα meta G3326 "with/after" Prep
Means with or after, showing accompaniment, as in being among a group or following someone, like Jesus with his disciples in Mark 1:13. It can also show cause and effect. The KJV translates it as after, among, or with. It is used in many New Testament books, including Matthew and Luke.
Definition: μετά (before vowel μετ᾽; on the neglect of elision in certain cases, V. WH, App., 146 b), prep. with genitive, accusative (in poet, also with dative), [in LXX for אַחַד ,עִם ,אֵת, etc.]. __I. C. genitive, __1. among, amid: Mrk.1:13, Luk.22:37 (LXX, ἐν) 24:5, Jhn.18:5, al.; διωγμῶν, Mrk.10:30. __2. Of association and companionship, with (in which sense it gradually superseded σύν, than which it is much more frequently in NT; cf. Bl., §42, 3): with genitive of person(s), Mat.8:11 20:20 Mrk.1:29 3:7 Luk.5:30, Jhn.3:22, Gal.2:1, al. mult.; εἶναι μετά, Mat.5:25, Mrk.3:14, al.; metaphorically, of divine help and guidance, Jhn.3:2, Act.7:9, Php.4:9, al.; opposite to εἶναι κατά, Mat.12:30, Luk.11:23; in Hellenistic usage (but see M, Pr., 106, 246f.), πολεμεῖν μετά = cl. π., with dative, to wage war against (so LXX for נִלְחַם עִם, 1Ki.17:33), Rev.2:16, al.; with genitive of thing(s), χαρᾶς, Mat.13:20, Mrk.4:16, al.; ὀργῆς, Mrk.3:5, al. __II. C. accusative, __1. of place, behind, after: Heb.9:3. __2. Of time, after: Mat.17:1, Mrk.14:1, Luk.1:24, Act.1:5, Gal.1:18, al.; μετὰ τοῦτο, Jhn.2:12, al.; ταῦτα, Mrk.16:[12], Luk.5:27, Jhn.3:22, al; with inf. artic. (BL, §71, 5; 72, 3), Mat.26:32, Mrk.1:14, al. __III. In composition, __1. of association or community: μεταδίδωμι, μετέχω, etc. __2. Exchange or transference: μεταλλάσσω, μετοικίζω, etc. __3. after: μεταμέλομαι. (AS)
Usage: Occurs in 444 NT verses. KJV: after(-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-)on, + our, X and setting, since, (un-)to, + together, when, with (+ -out) See also: 1 Corinthians 6:6; Acts 25:12; 1 Peter 1:11.
βαρναβα Barnabas G921 "[father of Barnabus]" Noun-GSM
Barnabas was an Israelite who helped the early Christian church, and his name means 'son of prophecy' in Aramaic. The KJV translates it simply as 'Barnabas'. He is mentioned in Acts 4:36.
Definition: Βαρναβᾶς, -α, ὁ (Aram. בַּר, son, as prefix to another word interpreted in Act.4:36, τῆς παρακλήσεως, perh. נְבוּאָה, wh., however, should be rendered by προφητεία as in II Est.6:14, LXX. Deiss., BS, 309f., thinks Β. may be a variant of the name Βαρνεβοῦς, son of Nebo, found in a Syrian Inscr., altered with a view to disguising its origin; see also Milligan, NTD, iii; Dalman, Gr., 142), Barnabas: Act.4:36 9:27 11:22, 30 12:25 13-15, 1Co.9:6, Gal.2:1, 9 13, Col.4:10.† (AS)
Usage: Occurs in 28 NT verses. KJV: Barnabas See also: 1 Corinthians 9:6; Acts 14:14; Galatians 2:13.
συμπαραλαβων sumparalambanō G4838 "to take along with" Verb-2AAP-NSM
To take along with means to accompany someone, like when Paul took Barnabas with him in Acts 12:25. It involves going together as companions, showing unity and support.
Definition: συν-παρα-λαμβάνω (Rec. συμπ-), [in LXX: Gen.19:17 (סָפָה ni.), Job.1:4 (שָׁלַח ni), 3Ma.1:1 * ;] to take along with: as a companion, with accusative, Act.12:25 15:37-38 (on the tenses, see M, Pr., 130), Gal.2:1.† (AS)
Usage: Occurs in 4 NT verses. KJV: take with See also: Acts 12:25; Acts 15:38; Galatians 2:1.
και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
τιτον Titos G5103 "Titus" Noun-ASM
Titus was a Christian and a disciple of Paul, mentioned in 2 Corinthians and Galatians. He was a companion to Paul and received letters from him. Titus is also the name of a book in the Bible, which is a letter from Paul to Titus.
Definition: Τίτος, -ου, ὁ Titus; __1. St. Paul's disciple and companion: 2Co.2:13 7:6 7:13-14 8:6 8:16 8:23 12:18, Gal.2:1, 3, 2Ti.4:10, Tit.1:4, subscr., Rec. (Τῖτος). __2. One surnamed Justus: Act.18:7, RV (T, WH, Τίτιος).† (AS)
Usage: Occurs in 12 NT verses. KJV: Titus See also: 2 Corinthians 2:13; 2 Corinthians 8:23; Titus 1:4.

Study Notes — Galatians 2:1

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Cross References

ReferenceText (BSB)
1 Galatians 2:3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.
2 Acts 14:12 Barnabas they called Zeus, and Paul they called Hermes, because he was the chief speaker.
3 2 Corinthians 8:23 As for Titus, he is my partner and fellow worker among you. As for our brothers, they are messengers of the churches, to the glory of Christ.
4 Galatians 1:18 Only after three years did I go up to Jerusalem to confer with Cephas, and I stayed with him fifteen days.
5 Acts 4:36–37 Joseph, a Levite from Cyprus, whom the apostles called Barnabas (meaning Son of Encouragement), sold a field he owned, brought the money, and laid it at the apostles’ feet.
6 2 Corinthians 8:16 But thanks be to God, who put into the heart of Titus the same devotion I have for you.
7 Titus 1:4 To Titus, my true child in our common faith: Grace and peace from God the Father and Christ Jesus our Savior.
8 Acts 12:25 When Barnabas and Saul had fulfilled their mission to Jerusalem, they returned, bringing with them John, also called Mark.
9 Acts 11:25 Then Barnabas went to Tarsus to look for Saul,
10 Acts 13:50 The Jews, however, incited the religious women of prominence and the leading men of the city. They stirred up persecution against Paul and Barnabas and drove them out of their district.

Galatians 2:1 Summary

In Galatians 2:1, Paul is telling us about a time when he went back to Jerusalem, fourteen years after his first visit. He took two friends, Barnabas and Titus, with him to show that the gospel is for everyone, no matter where they come from. This is similar to what Jesus taught in Matthew 28:19, where He commanded us to make disciples of all nations. Paul's actions demonstrate the unity and equality that Jesus wants us to have, as seen in John 17:21-23, where Jesus prayed that His followers would be one.

Frequently Asked Questions

What is the significance of the fourteen-year time period mentioned in Galatians 2:1?

The fourteen years likely refers to the time that had passed since Paul's previous visit to Jerusalem, as mentioned in Galatians 1:18, and marks a significant period in his ministry, as seen in Acts 9:26-31 and Acts 11:25-26.

Why did Paul take Barnabas and Titus with him to Jerusalem?

Paul took Barnabas, a respected leader, and Titus, a Greek convert, to Jerusalem to demonstrate the unity of the church and to show that the gospel was for all people, regardless of their background, as emphasized in Romans 1:16 and Acts 10:34-35.

What can we learn from Paul's decision to take Titus, a Greek, to Jerusalem?

Paul's decision to take Titus to Jerusalem shows that he was committed to living out the gospel message of unity and equality among all believers, as taught in Colossians 3:11 and Ephesians 2:14-16.

How does this verse relate to the rest of the book of Galatians?

This verse sets the stage for the rest of the book, which deals with the controversy over circumcision and the relationship between Jewish and Gentile believers, as seen in Galatians 5:1-12 and Galatians 3:28.

Reflection Questions

  1. What role does companionship play in our spiritual journeys, and how can we learn from Paul's decision to take Barnabas and Titus with him to Jerusalem?
  2. In what ways can we, like Paul, demonstrate the unity of the church and show that the gospel is for all people, regardless of their background?
  3. How can we apply the principle of unity and equality among all believers, as seen in Paul's decision to take Titus to Jerusalem, to our own relationships and interactions with others?
  4. What can we learn from Paul's willingness to take a stand for what he believed, even if it meant facing controversy and opposition, as seen in the rest of the book of Galatians?

Gill's Exposition on Galatians 2:1

Then fourteen years after I went up again to Jerusalem,.... That is, either after it pleased God to call him by his grace, and reveal his Son in him; or rather after he had been at Jerusalem to see

Jamieson-Fausset-Brown on Galatians 2:1

Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. Translate, 'After [ dia (G1223)] fourteen years'-namely, from Paul's conversion inclusive (Alford).

Matthew Poole's Commentary on Galatians 2:1

CHAPTER 2 ,2 Paul showeth for what purpose after many years he went to Jerusalem. That Titus, who went with him, was not circumcised, and that on purpose to assert the freedom of the Gentile converts from the bondage of the law. That no new knowledge was added to him in conference with the three chief apostles, but that he received from them a public acknowledgment of his Divine mission to the Gentiles. That he openly withstood Peter for dissimulation with respect to Gentile communion. Expostulating with him, why he, who believed that justification came by the faith of Christ, acted as though it came by the works of the law. Which was, in effect, to frustrate the grace of God. Fourteen years after; either fourteen years after the three years before mentioned, and the fifteen days; or fourteen years after the conversion of Paul, or fourteen years after the death of Christ. This journey seeming to be that mentioned , it seems rather to be understood of fourteen years after the death of Christ. I went up again to Jerusalem: motions to Jerusalem are usually in Scripture called ascendings or goings up; either because of the mountains round about it, or in respect of the famousness of the place: see 21:4. The occasion of this journey we have, ,2. It was to advise with the apostles and elders, about the necessity of circumcision; some that came from Judea having taught the disciples at Antioch, that except they were circumcised they could not be saved. With Barnabas, and took This with me also; Barnabas was chosen to go with Paul, , and some others, whom Luke nameth not, but it is plain by this text Titus was one.

Trapp's Commentary on Galatians 2:1

1 Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. Ver. 1. I went up] To that first Christian council, Acts xv. With Barnabas] His constant companion, till that bitter bickering, Acts 15:39.

Ellicott's Commentary on Galatians 2:1

II. (1-10) The argument proceeds, still taking the shape of vivid personal retrospect:—The next visit at which I had any communication with the elder Apostles was after an interval of fourteen years. That, too, only served to bring out at once the independence and the soundness of my teaching. I spoke on the subject freely to the whole Church, and besides I had private conferences with the leaders; but no alteration was made either in my teaching or in my practice. One crucial instance was that of Titus, my companion, who, Gentile as he was, was not compelled to be circumcised, though his circumcision was urged upon me, not by the free motion of the Apostles themselves, but to silence the malicious rumours set on foot by certain Judaising spies who had found their way into our midst. To these Barnabas and I did not give way for a moment. And the upshot of the matter was that my mission was fully recognised by the leading Apostles, and that we agreed to go different ways—they to the Jews, we to the Gentiles—with the one condition, which I needed no prompting to accept, that we should not forget the poor. Thoughts and arguments crowd in upon the Apostle with great vehemence. His amanuensis cannot take them down fast enough. Sentences are begun and not rightly ended, and much of the sense is left to be supplied by conjecture. The general drift of the passage is sufficiently plain, but there is much uncertainty about the details. This will appear in the Notes which follow.

Adam Clarke's Commentary on Galatians 2:1

CHAPTER II. The apostle mentions his journey to Jerusalem with Barnabas and Titus, 1. Shows that he went thither by revelation; and what he did while there, and the persons with whom he had intercourse, 2-8. How the apostles gave him the right hand of fellowship, 9, 10. Here he opposes Peter at Antioch, and the reason why, 11-14. Shows that the Jews as well as the Gentiles must be justified by faith, 15, 16. They who seek this justification should act with consistency, 17, 18. Gives his own religious experience, and shows, that through the law he was dead to the law, and crucified with Christ, 19, 20. Justification is not of the law, but by the faith of Christ, 21. NOTES ON CHAP. II. Verse 1. Then fourteen years after] There is a considerable difference among critics concerning the time specified in this verse; the apostle is however generally supposed to refer to the journey he took to Jerusalem, about the question of circumcision, mentioned in Acts 15:4-5, c. These years, says Dr. Whitby, must be reckoned from the time of his conversion, mentioned here Galatians 1:18, which took place A.D. 35 (33) his journey to Peter was A.D. 38 (36,) and then between that and the council of Jerusalem, assembled A.D. 49 (52,) will be fourteen intervening years. The dates in brackets are according to the chronology which I follow in the Acts of the Apostles. Dr. Whitby has some objections against this chronology, which may be seen in his notes. Others contend that the journey of which the apostle speaks is that mentioned Acts 11:27, c., when Barnabas and Saul were sent by the Church of Antioch with relief to the poor Christians in Judea there being at that time a great dearth in that land. St. Luke's not mentioning Titus in that journey is no valid objection against it: for he does not mention him in any part of his history, this being the first place in which his name occurs. And it does seem as if St. Paul did intend purposely to supply that defect, by his saying, I went up with Barnabas, and took Titus with me also. The former St. Luke relates, Acts 11:30; the latter St. Paul supplies.

Cambridge Bible on Galatians 2:1

1. fourteen years after] This is not to be reckoned from the time of the first visit, mentioned ch. Galatians 1:18, but from the date of St Paul’s conversion; and this visit may therefore be assigned to a.d. 51. It was on the occasion described in Acts 15.St Paul had gone to Jerusalem once during the interval, to carry relief to the poor brethren who were suffering from the famine, Acts 11:30; Acts 12:25. But he does not here refer to that visit, because its object and attendant circumstances are foreign to the purpose of his present argument, and because he had probably no opportunity then of conferring with the Apostles. The visit was purely one of benevolence, and may have been brief in duration. Calvin, however, and others identify the visit of this verse with that of Act 11:30. Twice after this, St Paul revisited the Holy City—in a.d. 54, of which visit a cursory mention is made Acts 18:21-22, and finally in a.d. 58 (Acts 21:17).with Barnabas] This name, which signifies ‘the Son of Exhortation’, was given by the Apostles to an early convert, whose original name was Joseph or Joses. He was a Levite of Cyprus, and was associated with Paul in the commencement of his missionary work among the Gentiles. He accompanied him on this occasion, as well as on the previous visit to Jerusalem, recorded in Acts 11:30. Like St Paul, though not of the number of the Twelve, he was included in “the glorious company of the Apostles”[26] (see Lightfoot, p. 93). [26] His festival is retained in the Calendar of the English Church, with special Collect, Epistle and Gospel. In the Collect he is termed ‘thy holy Apostle Barnabas’. Under June 11, to the bare name Barnabas in the Calendar was prefixed in 1663 ‘S.’, and added, ‘Apost. and M.’At the conclusion of this visit, owing to a dispute with St Paul, Barnabas separated from him, and is not again mentioned in St Luke’s narrative.Titus also] He was one among the ‘certain others’ appointed by the Church in Antioch to go up to Jerusalem with Paul and Barnabas (Acts 15:2). He is specially mentioned because of the incident narrated in Galatians 2:2 foll.

Barnes' Notes on Galatians 2:1

Then fourteen years after - That is, 14 years after his first visit there subsequent to his conversion. Some commentators, however, suppose that the date of the fourteen years is to be reckoned from his conversion.

Whedon's Commentary on Galatians 2:1

1. Fourteen years after—That this visit cannot be identified with Paul’s brief mission to Jerusalem mentioned Acts 11:30 we have shown in our note on that verse.

Sermons on Galatians 2:1

SermonDescription
Zac Poonen (Galatians) Ch1:1-Ch2:21 by Zac Poonen In this sermon, the speaker emphasizes the importance of changing our way of thinking to align with God's perspective. He specifically addresses the Galatian Christians who were st
David Wilkerson Walking by Revelation by David Wilkerson In this sermon, the preacher begins by praying for the congregation to receive wisdom and revelation in the knowledge of God. He emphasizes the importance of having our understandi
Don Courville On Eagles' Wings Pt 28 by Don Courville In this sermon by Jack VanIppy, the focus is on the concept of time and how it should be managed. The speaker emphasizes the importance of redeeming time and not allowing it to be
David Wilkerson From the Battlefield of Faith by David Wilkerson David Wilkerson emphasizes that Paul's journey to Jerusalem was driven by divine revelation rather than personal need, showcasing his commitment to sharing God's mysteries. Paul’s
Martin Luther For if I Yet Pleased Men, I Should Not Be the Servant of Christ. by Martin Luther Martin Luther discusses how false apostles cleverly tried to discredit Paul by pointing out apparent contradictions in his actions, such as circumcising Timothy and observing cerem
F.F Bruce More Archaeological Evidence by F.F Bruce F.F. Bruce discusses the archaeological evidence supporting the New Testament, highlighting the importance of inscriptions and papyri in confirming historical events and locations
T. Austin-Sparks The Release of the Lord by T. Austin-Sparks T. Austin-Sparks emphasizes that true spiritual enlargement often comes through straitening, highlighting that human efforts can lead to artificial growth devoid of spiritual reali

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