Galatians 2 — Clausal Layout (English)

independentparticipialrelativepurposecausecomparativecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

Up to Jerusalem with Titus — the truth of the gospel guarded 2:1–5

vv. 1–2 — the visit: up by revelation, the gospel laid before the pillars

Then after fourteen years I went up again to Jerusalem with Barnabas,independent — the narrative resumes (Ἔπειτα, cf. 1:18, 21) — the second visit, dated

taking Titus along also;participial — attendant circumstance — Titus the uncircumcised test case

and I went up by revelation;independent — the visit's warrant — revelation, not summons

and I laid before them the gospelindependent — the business of the visit — the gospel laid out

that I proclaim among the Gentiles,relative — present tense — the same gospel, still being preached

but privately to those of repute,phrase modifier — the corrective δέ — in private, to οἱ δοκοῦντες (the keyword's first sounding)

lest somehow I should be running, or had run, in vain.purpose — μή πως — apprehension: present subjunctive and aorist indicative, the race present and past

vv. 3–5 — Titus not compelled; the false brothers refused

But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised;independent — the outcome — Ἕλλην ὤν concessive, kept in line: the test case not compelled

but it was because of the false brothers secretly brought in —phrase modifier — anacoluthon — the διά phrase never finds its verb; supply 'the pressure arose' (on ἠναγκάσθη)

who slipped in to spy out our freedomrelative — the infiltration — παρεισῆλθον answers παρεισάκτους

which we have in Christ Jesus,relative — the freedom located — in Christ Jesus

so that they might enslave us —purpose — future indicative after ἵνα — the design: re-enslavement

to whom we did not yield in submission, not even for an hour,relative — the resistance — οὐδὲ πρὸς ὥραν: not one hour's submission

so that the truth of the gospel might remain for you.purpose — the stake — διαμείνῃ πρὸς ὑμᾶς: for the Galatians themselves

The pillars add nothing — the right hand of fellowship 2:6–10

v. 6 — the broken start: nothing added

And from those reputed to be something — what they once were makes no difference to me;independent — anacoluthon — the ἀπό phrase breaks off mid-course into the parenthesis (the em-dash closes up, binding them into one line)

God shows no partiality — for those of repute added nothing to me,independent — the parenthesis sealed with a maxim, then the restart — resumptive γάρ: the δοκοῦντες imposed nothing

vv. 7–10 — instead: recognition, and the right hand given

but on the contrary, seeingparticipial — the contrast — the pillars' participle waits for its verb until ἔδωκαν (v. 9)

that I had been entrusted with the gospel to the uncircumcised,content — perfect πεπίστευμαι — the entrustment stands

just as Peter with that to the circumcised —comparative — elliptical — supply πεπίστευται: two entrustments, one gospel

for he who worked in Peter for an apostleship to the circumcised worked also in me for the Gentiles —cause — parenthetical ground — one and the same Worker behind both missions

and recognizing the grace given to me,participial — paired with ἰδόντες — perception become acknowledgment (γνόντες)

James and Cephas and John, those reputed to be pillars, gave to me and Barnabas the right hand of fellowship,independent — the sentence lands — the subject named at last, the pledge given

that we should go to the Gentiles, and they to the circumcised;purpose — verbless ἵνα — the verb of going supplied; the mission fields divided

only that we should remember the poor —purpose — the single proviso — μόνον fronted, τῶν πτωχῶν thrust before its own ἵνα

the very thing I was eager to do.relative — on the proviso — pleonastic resumption (ὃ … αὐτὸ τοῦτο): already Paul's eagerness

Paul withstands Cephas at Antioch 2:11–14

vv. 11–13 — the withdrawal and its contagion

But when Cephas came to Antioch,conditional — temporal (ὅτε) — leans on the main clause below

I opposed him to his face,independent — the confrontation — κατὰ πρόσωπον, in the open

because he stood condemned.cause — periphrastic perfect — condemned by his own conduct; the evidence follows

For before certain men came from James, he used to eat with the Gentiles;cause — the evidence begins — πρὸ τοῦ + infinitive; imperfect συνήσθιεν: habitual shared table

but when they came,conditional — temporal (ὅτε) — leans on the imperfects below

he began to draw back and separate himself,cause — inceptive imperfects — the withdrawal by degrees

fearing those of the circumcision.participial — the motive — fear, not conviction

And the rest of the Jews joined him in his hypocrisy,independent — coordinate finite — the contagion spreads (συνυπεκρίθησαν)

so that even Barnabas was carried away with them by their hypocrisy.purpose — result (ὥστε + indicative) — even Barnabas swept off

v. 14 — the public rebuke

But when I sawconditional — temporal (ὅτε) — the turn (ἀλλά); leans on εἶπον below

that they were not walking straight toward the truth of the gospel,content — ὀρθοποδοῦσιν — the gait not true to the gospel's line (cf. v. 5)

I said to Cephas before them all:independent — public wrong, public word — ἔμπροσθεν πάντων

"If you, being a Jew, live like a Gentile and not like a Jew,conditional — the quoted protasis — Ἰουδαῖος ὑπάρχων concessive; leans on the question below

how can you compel the Gentiles to live like Jews?"content — the public question — apodosis; where the quotation ends is disputed (perhaps not before v. 21)

Justified by faith, not by works of law 2:15–18

vv. 15–16 — the shared conviction: by faith, not law-works

We ourselves are Jews by birth and not Gentile sinners,independent — verbless — the shared premise: 'we, Jews by birth', suspended toward ἐπιστεύσαμεν (v. 16)

yet knowingparticipial — on Ἡμεῖς — what 'we Jews' ourselves know

that a person is not justified by works of the lawcontent — the axiom — δικαιοῦται present and general

but only through faith in Jesus Christ,conditional — the ἐὰν μή crux — formally exceptive, here adversative in force: it excepts from bare δικαιοῦται, not from ἐξ ἔργων νόμου; πίστεως Χριστοῦ read as objective genitive

even we believed in Christ Jesus,independent — the main verb — καί ascensive: even we; the suspended Ἡμεῖς (v. 15) lands

so that we might be justified by faith in Christ and not by works of the law,purpose — believing's aim — the antithesis restated a second time

because by works of the law no flesh will be justified.cause — the ground — Ps 143:2 (LXX 142:2) echoed: οὐ … πᾶσα σάρξ, the Hebraism for 'no flesh'

vv. 17–18 — the objection, and where transgression really lies

But if, while seeking to be justified in Christ, we ourselves also were found to be sinners,conditional — protasis — leans on the question below; 'sinners' as in v. 15, law-defined

is Christ then a servant of sin?independent — apodosis — verbless question; ἆρα draws the absurd inference

By no means!independent — the recoil

For if I rebuild the very things that I tore down,conditional — protasis — the headless relative fronted (ἃ … ταῦτα): the demolished law-fence rebuilt

I prove myself a transgressor.independent — apodosis — the real transgression is the rebuilding

Crucified with Christ — grace not nullified 2:19–21

vv. 19–20 — dead to law, alive to God: the exchanged life

For through the law I died to the law,independent — the confession — διὰ νόμου νόμῳ: the law itself the instrument of death to the law

so that I might live to God.purpose — death's purpose — life to God

I have been crucified with Christ;independent — perfect — the standing fact of co-crucifixion

and it is no longer I who live,independent — the old subject dethroned

but Christ who lives in me;independent — the balancing limb — Christ the indwelling subject

and the life I now live in the flesh —relative — casus pendens — the fronted relative (ὃ internal accusative) leans on its resumption below

I live by faith in the Son of God,independent — the resumption — τῇ τοῦ υἱοῦ read as objective genitive (faith in the Son; 'the Son's faithfulness' defensible)

who loved meparticipial — attributive aorist — the love enacted at the cross

and gave himself for me.participial — the self-giving — παραδόντος (Isa 53 language), ὑπὲρ ἐμοῦ in the singular

v. 21 — the closing reductio

I do not nullify the grace of God;independent — the denial — ἀθετῶ answers the charge lurking behind vv. 17–18

for if righteousness comes through the law,conditional — protasis — verbless; leans on the conclusion below

then Christ died for nothing.independent — apodosis — δωρεάν: gratuitously; the reductio that seals the chapter

Analysis. Galatians 2 is narrative that keeps buckling under the strain of its argument, and the dashed lines mark where it snaps. In the Jerusalem visit (vv. 1–10) two sentences fracture: διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους (v. 4) hangs suspended — a διά phrase that never finds its verb, leaning back on Titus's non-compulsion while the relative chain (who slipped in, to spy, that they might enslave) and Paul's οὐδὲ πρὸς ὥραν refusal with its ἵνα-stake grow beneath it — and ἀπὸ δὲ τῶν δοκούντων (v. 6) breaks off into its own parenthesis (whatever they once were; God shows no partiality) before restarting flush left with resumptive γάρ: the δοκοῦντες added nothing. (The printed text's em-dashes close up against the neighboring words, so the parenthesis must share its lines with the fragment it interrupts and with the restart.) The pillars' participles ἰδόντες and γνόντες (vv. 7, 9) hang from προσανέθεντο and wait two verses for their finite verb — δεξιὰς ἔδωκαν, the right hand of fellowship — with the verbless division of fields and the one proviso (the poor) beneath it. The Antioch scene (vv. 11–14) runs on olive temporal leaners: three ὅτε clauses lean forward on their main clauses, and the whole withdrawal narrative — the imperfects, the fear, the contagion that reaches even Barnabas — stacks as evidence under ὅτι κατεγνωσμένος ἦν. Cruxes the layout takes a side on: the reported speech to Cephas is left open-ended, vv. 15–21 set flush as discourse that never formally closes the quotation; ἐὰν μή (v. 16) is formally exceptive but adversative in force ('but only'), the exception limiting the bare δικαιοῦται rather than ἐξ ἔργων νόμου; πίστεως Ἰησοῦ Χριστοῦ (v. 16) and τῇ τοῦ υἱοῦ τοῦ θεοῦ (v. 20) are read as objective genitives — faith in Christ, in the Son — with the subjective 'faithfulness of Christ' noted as defensible; and ὃ δὲ νῦν ζῶ ἐν σαρκί (v. 20) is set as a casus-pendens relative leaning forward on its resumption ἐν πίστει ζῶ.