Galatians 2:7

Galatians 2:7 in Multiple Translations

Berean Standard Bible BSB

On the contrary, they saw that I had been entrusted to preach the gospel to the uncircumcised, just as Peter had been to the circumcised.

King James Version KJV

But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;

American Standard Version ASV

but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision

Bible in Basic English BBE

But, quite the opposite, when they saw that I had been made responsible for preaching the good news to those without circumcision, even as Peter had been for those of the circumcision

Free Bible Version FBV

On the contrary, once they realized that I'd been given responsibility to share the good news with the foreigners just as Peter had been given the responsibility to share the good news with the Jews,

Geneva Bible 1599 GNV

But contrariwise, when they saw that ye Gospel ouer ye vncircumcision was comitted vnto me, as the Gospel ouer ye circumcision was vnto Peter:

Young's Literal Translation YLT

but, on the contrary, having seen that I have been entrusted with the good news of the uncircumcision, as Peter with [that] of the circumcision,

World English Bible WEB

but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—

Noah Webster Bible WBS

But on the contrary, when they saw that the gospel of the uncircumcision was committed to me, as the gospel of the circumcision was to Peter;

Douay-Rheims 1899 DRV

But contrariwise, when they had seen that to me was committed the gospel of the uncircumcision, as to Peter was that of the circumcision.

Translation for Translators T4T

Instead of those leaders adding to the message that I tell people, they understood that I had been given the good message {God had given the good message to me} so that I might proclaim it to the non-Jews [MTY], just like God had given the good message to Peter so that he might tell it to those who are Jews [MTY].

Plain English Version PEV

No, they understood that God gave me a special job, just like he gave Peter a special job. God told me to tell the good news about Jesus to the people that are not Jews. And he told Peter to tell that same good news to the Jewish people.

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Berean Amplified Bible — Galatians 2:7

BAB

Word Study

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Galatians 2:7 Interlinear (Deep Study)

BIB

GRK αλλα τουναντιον ιδοντες οτι πεπιστευμαι το ευαγγελιον της ακροβυστιας καθως πετρος της περιτομης

αλλα alla G235 but Conj

τουναντιον tounantion G5121 instead Adv-K

ιδοντες horaō G3708 to see: see Verb-2AAP-NPM

οτι hoti G3754 that/since: that Conj

πεπιστευμαι pisteuō G4100 to trust (in) Verb-RPI-1S

το ho G3588 the/this/who Art-ASN

ευαγγελιον euangelion G2098 gospel Noun-ASN

της ho G3588 the/this/who Art-GSF

ακροβυστιας akrobustia G203 uncircumcision Noun-GSF

καθως kathōs G2531 as/just as Adv

πετρος Petros G4074 [mother-in-law of Peter] Noun-NSM

της ho G3588 the/this/who Art-GSF

περιτομης peritomē G4061 circumcision Noun-GSF

Greek Word Study

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Greek Word Reference — Galatians 2:7

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

τουναντιον tounantion G5121 "instead" Adv-K

On the contrary means something happens in opposition to what was expected, as seen in 2 Corinthians 2:7 and Galatians 2:7. It shows a contrast to what came before. This phrase is used to highlight a difference.

Definition: τοὐναντίον by crasis for τὸ ἐνανίον, neut. accusative, used adverbially, on the contrary, contrariwise: 2Co.2:7, Gal.2:7, 1Pe.3:9.† (AS)

Usage: Occurs in 3 NT verses. KJV: contrariwise See also: 1 Peter 3:9; 2 Corinthians 2:7; Galatians 2:7.

ιδοντες horaō G3708 "to see: see" Verb-2AAP-NPM

This word means 'to see' or 'to perceive', and can also mean 'to attend to' or 'to experience', like in Mark 6:38 and John 1:46. It's a key word for understanding and perceiving things.

Definition: ὁράω, -ῶ, [in LXX chiefly for ראה, also for חזה, etc. ;] in "durative" sense (hence aor. act., εἶδον, pass., ὤφθην, fut., ὄψομαι, from different roots; see M, Pr., 110f.), to see (in colloq. even the present is rare, its place being generally taken by θεωρέω, see BL, §24). __1. Of bodily vision, to see, perceive, behold: absol., Mrk.6:38, al.; ἔρχου καὶ ἴδε, Jhn.1:46, al.; before ὅτι, Mrk.2:16, al.; with accusative, Mat.2:2, Mrk.1:10 16:7, Gal.1:19, al.; θεόν, Jhn.1:18, 1Jn.4:20, al. __2. to see with the mind, perceive, discern: absol, Rom.15:21; with accusative of thing(s), Mat.9:2 27:54, Act.8:23, Col.2:18, al. __3. to see, take heed, beware: ὅρα μή, with aor. subjc., Mat.8:4 18:10, Mrk.1:44, 1Th.5:15; id., sc. μὴ ποήσῃς, Rev.19:10 22:9 (Bl., §81, 1); before imperat. Mat.9:30 16:6, Mrk.8:15 __4. to experience: τ. θάνατον, Luk.2:26, Heb.11:5; ζωήν, Jhn.3:36; τ. διαφθοράν, Act.2:27. __5. to visit: with accusative of person(s), Luk.8:20, Jhn.12:21, Rom.1:11, al.; with accusative loc, Act.19:21. __6. to see to, care for: Mat.27:4, Act.18:15 (cf. ἀφ-, καθ-, προ-, συν-οράω). SYN.: see: βλέπω. (AS)

Usage: Occurs in 605 NT verses. KJV: behold, perceive, see, take heed See also: 1 Corinthians 2:9; Acts 16:40; 1 Peter 1:8.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

πεπιστευμαι pisteuō G4100 "to trust (in)" Verb-RPI-1S

To believe or trust in someone, like having faith in Jesus Christ, is what this word means. It's used in Matthew 24:23 and Mark 13:21, showing trust in God's power and promises.

Definition: πιστεύω, [in LXX chiefly for אמן hi. ;] __1. intrans., to have faith (in), to believe; in cl., with accusative, dative, in NT also with prep, (on the significance of the various constructions, see M, Pr., 67f.; Vau. on Rom.4:5; Ellic. on 1Ti.1:16; Abbott, JV, 19-80): absol., Mat.24:23, 26 Mrk.13:21, 1Co.11:18; with accusative of thing(s), Act.13:41, 1Co.13:7; with dative of person(s) (to believe what one says), Mrk.16:[13, 14], 1Jn.4:1; τ. ψεύδει, 2Th.2:11; περί . . . ὅτι, Jhn.9:18; esp. and most frequently with reference to religious belief: absol., Mat.8:13, Mrk.5:36, Luk.8:50, Jhn.11:40, al.; before ὅτι, Mat.9:28, al.; with dative (see supr., and cf. DB, i, 829a), Jhn.3:12 5:24 6:30 8:31, Act.16:34, Gal.3:6" (LXX), 2Ti.1:12, 1Jn.5:10, al.; with prep., (expressing personal trust and reliance as distinct from mere credence or belief; see M, Pr., l.with; DB, i, 829b), to believe in or on: ἐν (Psa.77 (78):22, al.), Mrk.1:15 (see Swete, in l.); εἰς, Mat.18:6, Jhn.2:11 (see Westc., in l.), and freq., Act.10:43 19:4, Rom.10:14, Gal.2:16, Php.1:29, I Jhn.5:10, 1Pe.1:8; εἰς τ. ὄνομα, Jhn.1:12 2:23 3:18, 1Jn.5:13; ἐπί, with accusative, Mat.27:42, Act.9:42 11:17 16:31 22:19, Rom.4:5; ἐπί, with dative, Rom.9:33 (LXX) 10:11 (ib.), 1Ti.1:16, 1Pe.2:6" (LXX) ; ptcp. pres., οἱ π., as subst., Act.2:44, Rom.3:22, 1Co.1:21, al.; aor., Mrk.16:[16], Act.4:32; pf., Act.19:18 21:20 (on Johannine use of the tenses of π., see Westc, Epp. Jo., 120). __2. Trans., to entrust: with accusative and dative, Luk.16:11, Jhn.2:24; pass., to be entrusted with: with accusative, Rom.3:2, 1Co.9:17, Gal.2:7, 1Th.2:4 (see Lft., Notes, 21f.), 1Ti.1:11, Tit.1:3. (AS)

Usage: Occurs in 219 NT verses. KJV: believe(-r), commit (to trust), put in trust with See also: 1 Corinthians 1:21; John 5:47; 1 Peter 1:8.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ευαγγελιον euangelion G2098 "gospel" Noun-ASN

The gospel, or good news, refers to the message of salvation through Christ, as in Mark 1:15 and Romans 1:16. This word describes the core of Christian teaching. It is the good news of God's love and redemption.

Definition: εὐαγγέλιον, -ου, τό [in LXX for בְּשׂוֹרָה, 2Ki.4:10 18:22 18:25 * ;] __1. in cl., __(a) a reward for good tidings (Hom.; pl., LXX, 2Ki.4:10); __(b) in pl., εὐ. θύειν, to make a thank-offering for good tidings (Xen., al.). __2. Later (Luc., Plut., al.), good tidings, good news; in NT of the good tidings of the kingdom of God and of salvation through Christ, the gospel: Mrk.1:15, Act.15:7, Rom.1:16, Gal.2:2, 1Th.2:4, al.; with genitive obj., τ. βασιλείας, Mat.4:23; τ. Χριστοῦ, Rom.15:19, al.; τ. κυρίου ἡμῶν Ἰησοῦ, 2Th.1:8; τ. υἱοῦ τ. θεοῦ, Rom.1:9; τ. δόξης τ. μακαρίου θεοῦ, 1Ti.1:11; τ. δόξης τ. Χριστοῦ, 2Co.4:4; of the author, τ. θεοῦ, Rom.15:16, al.; of the teacher, ἡμῶν, Rom.2:16, 2Co.4:3, 1Th.1:5, 2Ti.2:8; of the taught, τ. περιτομῆς, τ. ἀκροβυστίας, Gal.2:7; ἡ ἀλήθεια τοῦ εὐ., Gal.2:5, 14 Col.1:5; ἡ ἐλπὶς (πίστις) τοῦ εὐ., Col.1:23, Php.1:27 (see Cremer, 31 ff.; and on the later eccl. use of the word„ M, Th., 143 f.) (AS)

Usage: Occurs in 74 NT verses. KJV: gospel See also: 1 Corinthians 4:15; Galatians 1:11; 1 Peter 4:17.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ακροβυστιας akrobustia G203 "uncircumcision" Noun-GSF

Uncircumcision refers to not being circumcised, often used to describe non-Jewish people. It appears in Romans 2:25-27 and Galatians 5:6.

Definition: ἀκροβυστία, -ας, ή (perh. an Alexandrian form of cl. ἀκροποσθία; cf. MM, VGT, see word) [in LXX for עׇרְלָה ;] the prepuce, foreskin (LXX), hence abstr., uncircumcision: Act.11:3, Rom.2:25-27 3:30 4:10-12, 1Co.7:18-19, Gal.5:6 6:15, Col.2:13 3:11 By meton., the uncircumcised: Rom.4:9, Gal.2:7, Eph.2:11.† (AS)

Usage: Occurs in 17 NT verses. KJV: not circumcised, uncircumcised (with G2192 (ἔχω)), uncircumcision See also: 1 Corinthians 7:18; Galatians 6:15; Romans 2:25.

καθως kathōs G2531 "as/just as" Adv

As or just as something is, like in Luke 1:2 and John 5:23, showing a comparison or similarity.

Definition: καθώς, (i.e. καθ᾽ ὡς), Hellenistic for καθά, which see, καθάπερ, καθό, καθότι (Mayser, 485; Eutherford, NPhr., 495; Bl., §78, 1), according as, even as, just as, as: Luk.1:2 (see: καθά), 24:39, Jhn.5:23, Act.7:48, 1Co.8:2, Gal.3:6, al.; before οὕτως, Luk.11:30, Jhn.3:14, 2Co.1:5, Col.3:13, 1Jn.2:6, al.; before καί, Jhn.15:9, 1Co.15:49, 1Jn.2:18, al.; οὕτως . . . κ., Luk.24:24; id. with ellipsis of οὕτως, Mat.21:6, Mrk.16:7, Rom.1:13, al.; with other elliptical constructions, Jhn.6:58 17:21, 22 Act.15:8, 1Th.2:13, 1Ti.1:3, 1Jn.3:2, 3 12; καθὼς γέγραπται (Deiss., BS, 249), Mat.26:24, Mrk.9:13, Rom.1:17, al.; introducing subst. clause as object of verb (as in Heb.), Mat.21:6, Mrk.11:6, Luk.5:14, al.; after verbs of speaking, Act.15:14; of proportion and degree, Mrk.4:33, 1Co.12:11, 18 al.; of time (Neh.5:6, 2Ma.1:31), Act.7:17. (AS)

Usage: Occurs in 180 NT verses. KJV: according to, (according, even) as, how, when See also: 1 Corinthians 1:6; Galatians 3:6; 1 Peter 4:10.

πετρος Petros G4074 "[mother-in-law of Peter]" Noun-NSM

This is the name Peter, which means a rock or stone. Jesus gave this name to Simon, one of his apostles, in Matthew 16:18. Peter became a key leader in the early Christian church.

Definition: Πέτρος, -ου, ὁ (i.e. a stone, see: πέτρα, Κηφᾶς), Simon Peter, the Apostle: Mat.4:18 10:2, Mrk.3:16, Luk.5:8, Jhn.1:41, 43, al. (AS)

Usage: Occurs in 157 NT verses. KJV: Peter, rock See also: 1 Peter 1:1; John 18:17; Matthew 26:75.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

περιτομης peritomē G4061 "circumcision" Noun-GSF

Circumcision refers to the Jewish rite of cutting, as seen in Romans 4:11 and Galatians 5:11. It can also mean the state of being circumcised or the circumcised people themselves.

Definition: περι-τομή, -ῆς, ἡ (περιτέμνω), [in LXX: Gen.17:13, Exo.4:25-26 (מוּל ni., מוּלָה), Jer.11:16 * ;] circumcision; __(a) of the rite itself : Jhn.7:22-23 Act.7:8, Rom.4:11, Gal.5:11, Php.3:5; __(b) of the state of circumcision: Rom.2:25-28 3:1, 1Co.7:19, Gal.5:6 6:15, Col.3:11; ἐν π. ὤν, Rom.4:10; __(with) by meton., π. = οἱ περιτμηθέντες, the circumcised: Rom.3:30 4:9, 12 15:8, Gal.2:7-9, Eph.2:11; οἱ ἐκ τῆς π., of Jews, Rom.4:12; of Jewish Christians, Act.11:2, Gal.2:12, Tit.1:10; οἱ ἐκ π. πιστοί, Act.10:45; οἱ ὄντες ἐκ π., Col.4:11 Metaphorical, Rom.2:29, Col.2:11, Php.3:3.† (AS)

Usage: Occurs in 32 NT verses. KJV: X circumcised, circumcision See also: 1 Corinthians 7:19; John 7:23; Romans 2:25.

Study Notes — Galatians 2:7

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Context — The Council at Jerusalem

5We did not give in to them for a moment, so that the truth of the gospel would remain with you. 6But as for the highly esteemed—whatever they were makes no difference to me; God does not show favoritism —those leaders added nothing to me.

7On the contrary, they saw that I had been entrusted to preach the gospel to the uncircumcised, just as Peter had been to the circumcised.

8For the One who was at work in Peter’s apostleship to the circumcised was also at work in my apostleship to the Gentiles. 9And recognizing the grace that I had been given, James, Cephas, and John—those reputed to be pillars—gave me and Barnabas the right hand of fellowship, so that we should go to the Gentiles, and they to the circumcised.

Cross References

	Reference	Text (BSB)
1	Acts 9:15	“Go!” said the Lord. “This man is My chosen instrument to carry My name before the Gentiles and their kings, and before the people of Israel.
2	1 Timothy 2:7	For this reason I was appointed as a preacher, an apostle, and a faithful and true teacher of the Gentiles. I am telling the truth; I am not lying about anything.
3	Galatians 1:16	to reveal His Son in me so that I might preach Him among the Gentiles, I did not rush to consult with flesh and blood,
4	1 Thessalonians 2:4	Instead, we speak as those approved by God to be entrusted with the gospel, not in order to please men but God, who examines our hearts.
5	2 Timothy 1:11	to which I was appointed as a preacher, an apostle, and a teacher.
6	Galatians 2:9	And recognizing the grace that I had been given, James, Cephas, and John—those reputed to be pillars—gave me and Barnabas the right hand of fellowship, so that we should go to the Gentiles, and they to the circumcised.
7	Acts 13:46–48	Then Paul and Barnabas answered them boldly: “It was necessary to speak the word of God to you first. But since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. For this is what the Lord has commanded us: ‘I have made you a light for the Gentiles, to bring salvation to the ends of the earth.’ ” When the Gentiles heard this, they rejoiced and glorified the word of the Lord, and all who were appointed for eternal life believed.
8	1 Timothy 1:11	that agrees with the glorious gospel of the blessed God, with which I have been entrusted.
9	Acts 28:28	Be advised, therefore, that God’s salvation has been sent to the Gentiles, and they will listen!”
10	Acts 15:12	The whole assembly fell silent as they listened to Barnabas and Paul describing the signs and wonders God had done among the Gentiles through them.

Galatians 2:7 Summary

[This verse, Galatians 2:7, tells us that the apostle Paul was given the special job of sharing the good news of Jesus Christ with people who were not Jewish, while the apostle Peter was given the job of sharing with Jewish people, as part of the larger commission to make disciples of all nations as seen in Matthew 28:19. This shows that God has different plans and purposes for different people, and that we should respect and support each other's unique callings. By recognizing and affirming these different callings, we can work together in unity, as described in Philippians 1:27, to spread the gospel to all people, regardless of their background or circumstances.]

Frequently Asked Questions

What does it mean that the apostle Paul was entrusted to preach the gospel to the uncircumcised?

This means that Paul was given the responsibility to share the good news of Jesus Christ with those who were not Jewish, as stated in Galatians 2:7, similar to the commission given to him in Acts 9:15 and supported by the call of Jesus in Matthew 28:19 to make disciples of all nations.

How does this verse relate to the ministry of Peter?

According to Galatians 2:7, Peter's ministry was focused on the circumcised, or Jewish people, while Paul's ministry was focused on the uncircumcised, or Gentiles, as also seen in the distinction made in Galatians 2:9 and the unique roles described in Romans 11:13.

What is the significance of the phrase 'on the contrary' at the beginning of this verse?

The phrase 'on the contrary' in Galatians 2:7 indicates a contrast to the idea that the leaders in Jerusalem might have added something to Paul's message, as mentioned in Galatians 2:6, and instead emphasizes that they recognized and affirmed Paul's unique calling and ministry to the Gentiles, in line with the principle that God does not show favoritism as stated in Romans 2:11.

How does this verse demonstrate the unity of the early Christian leaders?

This verse shows that despite their different areas of ministry, the early Christian leaders, including Paul, Peter, James, Cephas, and John, were united in their recognition of each other's callings and roles, as seen in the right hand of fellowship given to Paul and Barnabas in Galatians 2:9, reflecting the unity and cooperation described in Philippians 1:27 and the importance of maintaining the unity of the Spirit as emphasized in Ephesians 4:3.

Reflection Questions

What does it mean for you to be entrusted with a specific task or ministry, and how can you be faithful to that calling?
How can you learn from the examples of Paul and Peter, who had different but complementary ministries, to understand your own role in the body of Christ?
In what ways can you demonstrate unity and cooperation with other believers, even if you have different areas of focus or ministry?
What are some ways that you can share the gospel with those who may be considered 'uncircumcised' or outside of your usual circle of influence, as Paul was called to do?
How can you balance the importance of recognizing and respecting different callings and ministries within the body of Christ, while also maintaining unity and cooperation?

Gill's Exposition on Galatians 2:7

But contrariwise, when they saw that the Gospel,.... James, Cephas, and John, were so far from blaming or correcting anything in the apostle's ministry, or adding anything to it, that they highly

Jamieson-Fausset-Brown on Galatians 2:7

But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; Contrariwise.

Matthew Poole's Commentary on Galatians 2:7

But contrariwise, when they saw; they were so far from contradicting any thing that I had preached, that when they understood from me, and Barnabas, that the gospel of the uncircumcision, that the business of preaching the gospel to those who were no Jews, (for that is meant by uncircumcision; not simply those that were not circumcised, for some of the heathens were circumcised, yet all go in Scripture under the name of uncircumcised), was committed unto me, as the gospel of the circumcision was unto Peter; as the preaching of the gospel to the Jews was committed to Peter, and not to him only, but to James and John. It must not be so understood, as if Paul might not preach to the Jews, or Peter might not preach to the Gentiles, (for the contrary is evident from , as to Paul, and from Peter’ s preaching to Cornelius, ), but because God designed the Gentiles to be more especially the province for Paul to exercise his ministry in, , , as Peter’ s chief work was among the Jews.

Trapp's Commentary on Galatians 2:7

7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; Ver. 7. As the gospel of, &c.] He equalizeth himself to Peter in office and dignity; though pseudo-apostles and pseudo-catholics deny him that honour. St Peter, Jesuits commend for a worthy spirit, when they censure St Paul for a hot-headed person, &c. And because James is named before Peter, Galatians 2:9, Bellarmine saith that this text is corrupted ( Latini quidem Petrum praeponunt non sine falsi crimine); but what will he say to 1 Corinthians 9:5; John 1:44; Acts 15:13; Acts 21:18, where it appeareth that not Peter but James was president of the council, because he spake the last, and concluded all?

Ellicott's Commentary on Galatians 2:7

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 2:7

Verse 7. But contrariwise] They were so far from wishing me to alter my plan, or to introduce any thing new in my doctrine to the Gentiles, that they saw plainly that my doctrine was the same as their own, coming immediately from the same source; and therefore gave to me and to Barnabas the right hand of fellowship. The Gospel of the uncircumcision] They saw, to their utmost satisfaction, that I was as expressly sent by God to preach the Gospel to the Gentiles, as Peter was to preach it to the Jews.

Cambridge Bible on Galatians 2:7

6–9. The construction is again broken and irregular. The punctuation of the Rev. Vers. makes the sense clear. “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: but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision (for He that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles); and when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision”.

Barnes' Notes on Galatians 2:7

The gospel of the uncircumcision - The duty of preaching the gospel to the uncircumcised part of the world; that is, to the Gentiles Paul had received this as his unique office when he was converted

Whedon's Commentary on Galatians 2:7

7. Contrariwise—Instead of undertaking to impart to me, they recognised my co-equal mission with the chief pillar Peter. Of the uncircumcision—Chiefly, but not exclusively.

Sermons on Galatians 2:7

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	(Europe 2008) Session 1 - a Man Sent From God by B.H. Clendennen	In this sermon, the speaker emphasizes the need for a revival in London and the world. He mentions that before the Wesleyan revival, there were no gospel churches in London, but wh
	The Fire of God by Art Katz	In this sermon transcript, the speaker describes a series of university meetings where he preached the gospel. Despite facing opposition and being seen as a traitor by some, the sp
	K-144 Magna Carta of Apostolic Faith by Art Katz	In this sermon, the preacher emphasizes the importance of recognizing the cosmic drama between darkness and light that the church is involved in. He highlights that in the last day
	In the Potters Hands by Steve Hill	This sermon emphasizes how God works uniquely in each of our lives according to His purpose, even when we struggle with the trials and challenges He allows. It highlights the analo
	How to Organize an Underground Church - Part 1 by Richard Wurmbrand	In this sermon, Pastor Richard Woodenbrunt shares his experiences of persecution and suffering as a Christian in Romania under communist rule. He describes the sadistic torture met
	Questions About Seminary, Ministry and the Holy Spirit (Heartcry 2005 Conference Q&a) by Paul Washer	In this sermon, the speaker emphasizes the importance of renewing one's mind through the Word of God, prayer, and godly fellowship. He suggests that by doing so, one can experience