The passage
      v11-12. Paul begins by arguing that the gospel he proclaims is not a product of human devising, and certainly not something taught him by some other person, rather, it came directly by divine revelation. The gospel that Paul proclaims is actually a revelation that was given him by God, a revelation of the person of Jesus Christ. Paul is probably referring to his Damascus road confrontation with Christ, but also possibly to the time he spent in Arabia where he grew in his understanding of God's grace in Christ.
      v13-14. Only a divine revelation could have turned Paul away from his former life as a fanatical Jew. Paul progressed in Pharisaism and happily persecuted the church; he was an exceedingly pious Jew. But then Paul met the risen Lord on the road to Damascus and his world changed.
      v15-17. Paul's enemies had probably suggested that he had moved in his understanding of the gospel from what was first explained to him by the apostles at the time of his conversion. Yet, the truth is, it was years after his conversion that Paul got to meet the apostles. Paul's gospel of grace, apart from the law, was a direct revelation from God, as was his commissioning as apostle to the Gentiles. As far as Paul is concerned, his commissioning is a sovereign act of God. The language he uses is of the call of an Old Testament prophet, the servant of Jehovah.
      v18-20. Paul tells us that he did eventually visit Jerusalem. This took place some three years after his conversion. During a fifteen day stay he got to see the apostle Peter, as well as James, the Lord's brother, but none of the other apostles.
      v21 -24. Paul then went off to Syria and Cilicia, during which time he remained out of contact with the Judaean Christian church; they only heard of his preaching ministry.
      2:1-10. Paul goes on to recount his visit to Jerusalem some fourteen years later. This visit, known as the Jerusalem Council, is recorded in Acts 15. He goes up with Barnabas, who is an apostle, but not one of the twelve, and Titus, a Gentile believer. Paul gave the apostles a run-down on his understanding of the gospel, seeking their confirmation, but certainly not their authorization, v2, which confirmation was given, since there was no demand, on their part, that Titus be circumcised, v3. Paul did this to counter the Judaizers who were undermining his ministry, v4. Paul stood his ground, v5, and the apostles made no attempt to edit his gospel of grace, v6, but rather entrusted him with the mission to the Gentiles, v7-9. The only request made of Paul was that he continue to collect funds for the Palestinian poor, v10.

The call of God
      As with the Old Testament prophets, Paul the apostle had a strong sense of God's call to ministry. Much like the prophets of old, or even the messiah, Paul said of himself, God "set me apart from birth, and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles." Paul's ministry was marked by a strong sense of God's directives, rather than the directives of others.
      When it comes to God's use of particular people for particular purposes, there are two points worth underlining:
        i] Divine service is within the sovereign will and foreknowledge of God. The "call" is part of God's sovereign intentions. As Paul puts it, God intended this special task for him "from birth".
        ii] Divine service is supported by God. For Paul, Christ was "revealed in" him, such that the living God revealed the living Word, Christ, the gospel, to Paul. Paul was equipped with the message. His calling, his special task, was to make the gospel known to the Gentiles, and to this end God equipped him.
      When it comes to applying these truths in our own Christian life, we are often confined by our own particular theological bent. If we are Calvinist we may argue that God has determined a certain path for our life, and by means of God's sovereign will, we will inevitably travel this path. If we are Arminian we may argue that God has given us free-will, and by means of human freedom we will see God's sovereign intentions fulfilled, either through our free submission to his will, or through the submission of others. Either way, the kingdom of God is realized.
      Few of us are called to divine service as Paul was called, but we are called to place ourselves in the center of God's will. When we submit ourselves to the will of God, then we find ourselves equipped for service. That is, God enables us to do what he intends.
      What then are God's intentions? The specific call to the Messiah, or to the prophets, was a call to a particular divine task. For Paul, it was a direct call to proclaim the gospel to the Gentiles. For us, God's intentions are revealed in the Scriptures, particularly the New Testament. Jesus has made his will clearly known to us in his Word. Our task is to study the Word of God and apply it to our lives. In the application of the Word our Lord will supply the wherewithal for our service.

v12
      gar "-" - for. "The gospel I preached was not of human invention or devising for it was not communicated to me by any human person."
      oude parelabon (paralambanw) aor. "I did not receive" - In the sense of receive a set tradition.
      para + gen. "[did not receive it] from [any man]" - from, by [man]. Emphatic, due to the closeness of the preposition to the preposition "according to." "From/by any person."
      oute edidacqhn (didascw) aor. pas. "nor was I taught it" - nor was I instructed. In the sense of formal instruction.
      alla "-" - but. Here adversative; "I did not receive it ..... but rather"
      dia + gen. "by" - through, by means of [revelation].
      Ihsou Cristou "from Jesus Christ" - of Jesus Christ. Is the genitive subjective or objective? If subjective, Jesus produces the action suggested by the verbal noun "revelation", ie. Jesus revealed the gospel to Paul, so NIV and most translations. If objective, Jesus receives the action suggested by the verbal noun "revelation", ie. Jesus is the one revealed to Paul, he becomes the content of the revelation, and obviously God is the revealer, cf. v15-16. Bruce and Fung suggest objective; Longenecker, subjective. Of course, the genitive may be plenary, that is, both subjective and objective. Objective seems best; "but rather through a revelation that was given me from God of the person of Jesus Christ."

v13
      gar "for" - Introducing support for the claim that Paul received the gospel by divine revelation, the support being his dramatic conversion.
      pote "previous [way of life]" - once, formerly, at one time. Placed to emphasize the former period when Paul was a practicing Jew. "In my former career, that is, when I was a leader in the Jewish religion."
      tw/ Ioudaismw/ (oV) "Judaism" - Jewish religious belief and social practice.
      thn anastrofhn (h) "way of life" - conduct, behavior, course of life.
      eporqoun (porqew) imperf. "tried to destroy" - destroy, sack, devastate, ravage. Possibly repeating the idea of "persecute" for emphasis sake, but "destroy" is likely. Paul is presumably referring to his persecution of the "church of God" in Jerusalem. "Blast it out of existence", Barclay.

v14
      proekopton (prokoptw) imperf. "was advancing" - I was growing, advancing, progressing. Imperfect expressing ongoing action. A technical term referring to progress in the Jewish religion. "I was progressing in my knowledge and exact observance of Jewish law and tradition", Bligh.
      sunhlikiwtaV (hV ou) "[of my] own age" - contemporaries. "Well beyond those of my own age group."
      perissoterwV adv. "extremely [zealous]" - abundantly, extremely. Here used as an adjective qualifying the noun "zealous". The comparative force of the word makes for a strong phrase; "fanatical enthusiasm", Barclay.
      zhlwthV (hV ou) "zealous" - Possibly indicating Paul's association with the Zealots, but more likely a general reference to his "enthusiasm" for Judaism.
      twn patrikwn mou paradosewn "the traditions of my fathers" - of my ancestral traditions. Paul is most likely referring to the teachings of the Pharisee party.

v15
      oJte "when" - when, while. Introducing a temporal clause covering three verse. The parentheses cause a complex sentence, so Barclay moves the temporal idea past the parentheses to v16b, 17a; "When he called me I did not seek the advice of any human being, nor did I go up to Jerusalem to visit those who were apostles before I was", Barclay.
      oJ aforisaV (aforizw) aor. part. "God, who set me apart" - the one having separated, divided, set apart. The variant "God" was obviously added to identify who it was who set apart. Probably Paul is alluding to a prophet's call and therefore "set apart" in the sense of "consecrated."
      ek + gen. "from [birth]" - from [womb of the mother of me]. Again, an OT allusion, Jer.1:5, Isa.49:5. The preposition is probably temporal, rather than local; "from the moment of my birth", Phillips.
      kalesaV (kalew) aor. part. "called" - the one having called, invited. The strength of this word is determined by our own personal view of election. So, Paul may have been "invited" by God to serve as apostle to the Gentiles, or God may have determined, as an act of his sovereign will, that Paul would serve as apostle to the Gentiles (or both!).
      dia + gen. "by [his grace]" - through, by means of. Identifying the instrument of his being "set apart" and "called", namely, God's gracious kindness which is applied apart from any worthiness on the part of the recipient.
      eudokhsen (eudokew) aor. "was pleased" - was well pleased. Carrying the sense of divine kindliness, graciousness; "in God's good pleasure", REB.

v16
      apokaluyai (apokaluptw) aor. inf. "to reveal" - What is the antecedent of this infinitive? If God's good pleasure, then it is epexegetic (OK, appositional, or more rightly, seeing the infinitive is modifying a verb, complementary!), explaining in what sense God expressed his good pleasure, so NIV, or if "set apart / called", then it is final, identifying the purpose of the call. The first option seems best; God's generous kindness expressed itself in the revelation of Jesus to Paul.
      en + dat. "in [me]" - in, to, with, by. It would be reasonable to argue that Paul is speaking of a revelation that involved a personal indwelling of Christ "in" him, but that the revelation was "to" Paul seems better. "He chose to reveal his Son to me", Moffatt.
      iJna + subj. "so that I might preach" - in order that. The purpose of the revelation was that Paul might preach the gospel to the Gentiles.
      ou prosaneqemhn (prosanatiqhmi) aor. "I did not consult" - I did not confer with, consult to gain information [with flesh and blood]. "I did not confer with any person as to the substance of the gospel message."

v17
      oude anhlqon (anercomai) aor. "nor did I go up [to Jerusalem]" - Neither height nor direction, but up to the big city.
      proV "to see" - to, toward. "See", "meet with", etc. assumed. Seeing he never met with the apostles his opponents cannot argue that Paul had been instructed in the proper place of law, as it relates to the gospel, but that now he has shifted from this apostolic instruction and is preaching a heretical law-free gospel.
      pro emou "[those who were apostles] before I was" - before me. In a temporal sense, as NIV. Paul's apostleship is authorized by having met with the risen Lord and having been commissioned by him.
      euqewV "immediately" - immediately, at once. Actually found in v16, "immediately I did not consult ...", but obviously modifying the following positive clause, as NIV.
      Arabian (a) "Arabia" - The Nabataean kingdom with its capital of Petra. It is often argued that Paul moved into this area, after his meeting with Christ on the Damascus road and subsequent stay in Damascus, to preach, but it would be more likely for reflection - getting his head together. Paul then "returned to Damascus" to commence his preaching ministry. Acts 9 doesn't record Paul's time in Arabia.

v18
      epeita "then" - next. Introducing the next sequence of events.
      iJstorhsai (iJstorew) aor. inf. "to get acquainted" - to get to know. Possibly in the sense of visiting for the purpose of getting information, or simply just to "meet", cf. Acts 9:26-30. "I went up to have an interview with Peter", Bruce.
      proV + acc. "with" - to, toward. Probably taking the not so common sense of association, "with", as NIV.

v19
      Some commentators argue that the opening clause, a negated pronoun with a genitive noun, is indefinite, such that Paul is not specifically saying that he saw only Peter. "Apart from the apostles I saw no one but James, the Lord's brother", Trudinger. It is more likely that Paul is stressing the fact that the only apostle he met was Peter, and as an afterthought includes James, and therefore it is not possible to argue that he was instructed by the apostles in the gospel, which instruction he has now deviated from.
      ei mh "only" - except, only. James status as an apostle is raised in this verse. Does the expression "except" refer to the whole first clause, meaning that Paul saw no other apostles while in Jerusalem, although he did get to see James, the brother of Jesus, an important person but not an apostle, or does it refer only to the verb "I did not see", meaning that he did not get to seen any other apostles, other than James, who, although not one of the twelve, did see the risen Lord, and so is properly an apostle? The last option is the one commonly accepted. "The only other apostle I saw was James, the Lord's brother", CEV.

v20

      Literally "Look here, these things I have written to you (regarding my limited contact with the apostolic team) [I witness (understood)] before God that I do not lie"
      idou "I assure you" - pay attention.
      aJ "what" - those things. What particular writings? Presumably the written statement that Paul has only met with Peter, and in passing, James. "If anyone thinks that I met with the whole apostolic team at this time, they are very much mistaken. This I swear before God."

v21
      ta klimata (a atoV) "-" - region, district [of].

v22
      tw/ proswpw/ (on) "personally" - to the face.
      hmhn agnooumenoV (agnoew) pres. pas. part. "I was [personally] unknown]" - I was unknown. A periphrastic imperfect translated as a simple past tense expressing the idea of continued action. The periphrastic is probably used to emphasize continued action, although the use of the periphrastic construction is somewhat mystifying. "I remained personally unknown", Bligh.
      en Cristw/ "[the churches ... that are ] in Christ" - The force of the preposition carries the idea of "in union with, in fellowship with, in association with, united to, one with ...... Christ." This prepositional phrase is equivalent to "Christians / believers", so "Christian congregations in Judea", REB.

v23
      de "-" - but, and. Here introducing a qualification. Paul was unknown to the churches in Judea, "other than."
      akouonteV hJsan "they [only] heard" - [and only] they were hearing. Again a periphrastic imperfect, probably underlying ongoing action, or particularly here, repeated (iterative) action. "[Other than] they kept on hearing", Bruce.
      oJti "-" - Here serving to introduce discourse content, namely the report concerning Paul's activities. The words are in the form that would be spoken by members of the Judean churches as they passed on the news concerning Paul.
      oJ diwkwn (diwkw) pres. part. "the man who [formerly] persecuted" - the one who persecuted, pursued. The present tense expressing ongoing (durative) action. Paul had continued to persecute the church.
      thn pistin (iV ewV) "the faith" - Obviously here, a "faith" that is preached is "that which is to be believed", Bligh, meaning "the gospel of salvation by faith", Bruce. Yet, is it right to say Paul once tried to "destroy ("ravage", imperf. = durative) "the faith", namely "that which is believed"? What we have is a kind of zeugma (properly two nouns joined by a single verb) where the verb "preached" is an appropriate action for the object, "the faith", while the other verb "ravage" is not. Possibly what we have is an ellipsis: "he is now preaching the faith of the church he once ravaged."

v24
      edoxazon (doxazw) imperf. "they praised" - they glorified. The imperfect expressing ongoing action. "They glorified God on my account every time they heard such news", Bruce.
      en emoi "because of me" - in, on me. The preposition "on" is obviously taking a causal sense, "on the basis of / on account of my ministry, therefore "because of me."

2:1
      dia + gen. "[fourteen years] later" - through. Probably "throughout fourteen years", although it may take the sense here of "after some fourteen years."
      meta + gen. "with [Barnabas]" - Indicating Paul is leading the delegation.
      sumparalabwn (sumparalambanw) aor. part. "I took [Titus] along" - having taken with. As in taking someone along as travelling companion.

v2
      There is debate as to whether this visit to Jerusalem aligns with the famine visit, Acts 11:30, or the Jerusalem Council, Acts 15:2ff. Although Bruce and Fung opt for the famine relief visit, the majority of commentators opt for the Jerusalem Council. Given the subject matter, the visit is most likely for the purpose of the Jerusalem Council where Paul's gospel of grace was examined and confirmed by the apostles. It also works well with regard the sequence of events, particularly if we read a rather interesting little textual variant. Paul's confrontation with Peter at Antioch is possibly in response to Peter's literal reading of the instructions that were circulated to Paul's missionary churches by the Jerusalem church following the Jerusalem Council. In v12 the variant tina is neut. pl. = "certain things" = possibly "the instructions from the Jerusalem church."
      de "-" - but, and, now. An adversative sense is unlikely. Probably progressive, "and."
      kata + acc. "in response to" - according to. "It was in consequence of a revelation", Moffatt.
      apokaluyin (iV ewV) "a revelation" - We know nothing of this divine word to Paul.
      aneqemhn (anatiqhmi) aor. mid. "set before" - I laid before, declared, communicated. The middle voice carries the sense of communicating information, often of giving a report in a formal setting; "I explained the good news I had been preaching to the Gentiles", CEV. Even of seeking the opinion of a higher authority on that report. Apostolic confirmation of Paul's gospel is certainly at the heart of the Jerusalem Council, which confirmation (not authorization) Paul is underlining for his readers; "I submitted the (my) gospel (and got their tick of approval)", Moffatt.
      kat idian "privately" - Why privately? It is generally felt that, due to those opposed to Paul's gospel in the Jerusalem church (Judaizers), it was necessary for Paul to first make his case to the leaders of the church before it was presented to the whole assembly.
      toiV dokousin (dokew) pres. part. "those who seemed to be leaders" - the ones seeming, thinking. The sense is unclear, so is Paul being a little facetious, "those who seem to be what they are not", Bligh, or a little vague, as NIV? Is 2:6 there is a similar designation. It is more likely that the term is taking its classical sense of "those held in regard", so, "with those of repute", REB, "the authorities", Moffatt.
      mh pwV trecw pres. ind. "for fear that I was running" - lest somehow I should run. The NIV follows Lightfoot and takes the verb as a subjunctive mood and supplies "fear." If subjunctive, it may take a future sense; "to make sure that my course of action would be ....", Moffatt. The conjunction "lest somehow" + subj. possibly forms a purpose clause; "in order to make sure that I was not running ...", NRSV. It is very unlikely that Paul would express doubt when it comes to the substance of the gospel and his mission to the Gentiles. The indicative mood seems best; "is it in any way possible that I am running, or have run my course in vain?", Bligh.
      eiV kenon "in vain" - to worthless, foolish, empty, vain. "Uselessly / without effect", Longenecker.

v3
      In this parenthesis, Paul makes the point that the apostles happily confirmed the authenticity of his gospel of grace, apart from works, because there was no demand on their part that the Gentile Titus should undertake that most devout of good works, namely, circumcision. "I submitted my gospel to the apostles and got their tick of approval ..... [By the way, this is evidenced by the fact that Titus, who was with me at the time, a Gentile, was not forced to be circumcised.]" Of course, there is some debate as to whether Paul did (or had), or did not, have Titus circumcised, but I take it that Paul had not acted expediently with regard this matter.
      hnagkasqh (anakaqw) aor. "was compelled" - was compelled, forced, coerced.
      peritmhqhnai (peritemnw) aor. pas. inf. "to be circumcised" - An epexegetic infinitive explaining what he was not compelled to do.
      wn (eimi) part. "even though he was [a Greek]" - being. The participle probably forms a concessive clause, as NIV, although causal is also possible, Moule IB., "because he is a Greek." Concessive seems best, but a weak "although" fails to emphasize the point Paul is wanting to make; "despite the fact that he is a Greek, as you well know."

v4
      dia "because" - because of, on account of. Most commentators take the view that there is an ellipsis (missing words - a subject and main verb) at the beginning of this verse, due to Paul's agitation as he writes concerning this emotional time in his life. The words would ether refer to the Titus situation specifically, "this matter arose (ie. the pressure on Paul to have Titus circumcised)", NIV, "I mention this because certain false brethren did try to force him to submit to circumcision", Bligh, or more generally, the circumcision of Gentile believers; "the question of circumcising Gentile converts was first raised because some false brothers ....", Bruce. Grammatically, it is more likely that v3 is a parenthesis and that v4 picks up on v2. So, Paul is saying that the reason he went up to Jerusalem seeking confirmation from the apostles concerning his gospel of grace, was because of the Judaizers who were infiltrating his missionary churches, undermining the freedom that the Gentile believers had found in Christ, and so enslaving them again to the curse of the law.
      touV yeudadelfouV (oV) "false brothers" - The definite article indicates that they are a specific group of false brothers, "the Judaizers", obviously well known to the Galatian believers.
      pareisaktouV adj. "-" - secretly brought in, infiltrating / alien, foreign [false brothers]. "Spurious Christians", Barclay; "counterfeit Christians", Bruce.
      oiJtineV "-" - who [had infiltrated]. Serving to introduce a relative clause, although for some reason Paul has chosen this indefinite relative pronoun when the antecedent "false brothers" is definite.
      pareishlqon (pareisercomai) aor. "had infiltrated our ranks" - came alongside, crept in. Stealth is implied; "had sneaked in among us", CEV.
      kataskophsai (kataskopew) inf. "to spy on" - to examine, watch over / to spy out. Probably the negative treacherous sense is intended.
      thn eleuqerian (a) "the freedom [we have in Christ]" - This noun is used twice more in Galatians, 5:1, 5:13. In what sense are we free in Christ? Obviously not in the sense of free to sin, free to ignore the guidelines of the law. Yet, we are free from the law, in the sense of free from the curse of the law; in Christ we are free from the condemnation of the law. Right standing in the sight of God, both now and in eternity, is by grace through faith and not by works of the law.
      iJna + fut. "and to" - in order that [they might enslave us (to the law)]. The variant aorist subjunctive probably seeks to correct the grammar, although hina followed by a verb in the future tense can form a purpose clause, as here. "They wanted to make us slaves", NCV.

v5
      oude proV wJran (a) "a moment" - [not even for] an hour [did we yield]. An idiomatic phrase - "a short time. "The negative is emphatic, ruling out the possibility of some concession to the judaizers. "We did not make even the slightest concession (with regard Gentile submission to the law)."
      th/ uJpotagh/ (h) "-" - by subjection, obedience (to them / to their teaching). "We refused to yield for a single instant to their claims", Moffatt.
      iJna + subj. "so that" - that [might remain, continue (as apposed to being watered down)]. Introducing a purpose clause.
      tou euaggeliou (on) gen. "[the truth] of the gospel" - Possibly, "the gospel in its integrity", Lightfoot, so, "the true gospel", Bligh. The genitive is possibly possessive, "the truth contained in, and so belonging to the gospel", Burton, or probably better, simply descriptive, since it was common practice for Semitic Jews to use a genitive noun instead of an adjective to modify a noun, even in Greek, since in Hebrew there are few adjectives, so "gospel truth", as opposed to the judaizers supposed truth.
      proV + acc. "[might remain] with [you] - to, toward. Here we have a transitive preposition with a stative verb, where motion toward is not intended, so "we were resolved that the truth of the gospel should remain in full force with you", Bruce.

v6
      This verse is often treated as a put-down of the apostles, but it more probably affirms them, particularly as these "great-ones" saw no need to add anything to Paul's message. Again, the verse is difficult to translate.
      de "-" - but, and. Here continuative. Paul continues his account of the Jerusalem Council, pointing out that his gospel of grace was wholly accepted by the apostles (ie. Paul's gospel is apostolic, the Judaizers' version is not); "and as for those ..."
      twn dokountwn (dokew) pres. part. "those who seemed" - those seeming, supposing [to be something]. As with v2 it is difficult to understand the sense of Paul's words here such that they are often treated as ironic, so NIV. Probably a positive sense is intended, "those regarded important" = "the leading figures in the church (namely James, Peter and John)", Barclay.
      oJpoioi pro. "whatever" - what kind of, what sort of. Referring to the status/rank of the "leading figures."
      pote hsan "they were" - once, then, formerly they were. The particle with the imperfect of the verb to-be expressing a temporal idea, "formerly", NEB. Referring to a previous time in the life of the apostles, probably their early life as common fisherman. Of this life, Paul makes no negative judgment, neither does God. Of course, a negative sense may be implied where the Judaizers have held up the apostles as those who once walked with Jesus and therefore are to be trusted over and above Paul. The point then being that "whatever they were" is not the point at issue here as far as Paul is concerned, and certainly God is not impressed with externals, what is important is that the apostles accepted Paul's gospel and made no attempt to amend it.
      ouden diaferei (diaferw) pres. "makes no different [to me]" - matters nothing, makes no difference. As above, the sense is probably "the importance, or otherwise, of the apostles, is not the issue at hand." Both verbs in "matters nothing to me" and "God does not accept the face of man", take the present tense. Betz suggests they are proverbial presents. Certainly the second phrase is proverbial: "God is a judge who cannot be corrupted and is no respecter of persons", cf. Deut. 1:17, 16:19, ...
      gar "-" - for. Here cause or reason is not intended, rather the conjunction is used to introduce a fix for Paul's opening incomplete sentence. So, the parenthesis beginning "whatever they were ..." ends and Paul returns to continue the point that he set out to make, namely, that the pillars of the church did not add to his gospel.
      emoi (egw) dat. pro. "to my message" - to me. "Message" understood. Obviously the addition of law-obedience for the maintaining and progressing of a believer's standing in the sight of God. "They had nothing to add to my gospel", Phillips.

v7
      idonteV (eidon) aor. part. "they saw" - seeing. Possibly introducing a causal clause, "because ...", or temporal clause, "when they saw ........ then the so called pillars of the church ...... gave myself and Barnabas the right hand of fellowship", Moffatt.
      pepisteumai (pisteuw) perf. pas. "I had been entrusted [with the task of preaching the gospel]" - I have been entrusted [with the gospel]. The NIV assumes an ellipsis (missing word) here, given that there is only one gospel, not two; one for the Gentiles and another for the Jews. So, the differentiation is in the "task of preaching." Paul is possibly using the language of the Jerusalem Council, so Betz (note Paul's use of the name Peter instead of his usual Cephas). "They realized that God had sent me with the good news for Gentiles, and that he had sent Peter with the same message for Jews", CEV.
      thV akrobutiaV (a) "to the Gentiles" - of the uncircumcised.

v8
      gar "for" - for, then. Identifying cause.
      oJ energhsaV (energew) aor. part. "God, who was at work" - the one having effectively worked. "He who equipped Peter to be an apostle of the circumcised", Moffatt.
      Petrw/ dat. "in the ministry of Peter" - in Peter. Dative of advantage, "he who wrought a great thing for Peter to make him apostle of the Jews", Bligh.
      eiV "as [an apostle]" - to, toward, into, for. The sense is of working "toward" a goal. The goal of God's work was for apostleship, so for "Peter's mission to the Jews", REB.

v9
      oi dokounteV stuloi einai "those reputed to be pillars" - the ones seeming pillars, foundations to be. "Pillars" in the same sense as the Patriarchs were the foundation members of the covenant community of Israel. See above on "reputed". "Whom all regarded as pillars of the church", Barclay.
      edwkan (didwmi) aor. "gave" - gave [to me]. Finally, the main verb; "when they saw (v7) .... they gave...", Moffatt.
      dexiaV koinwniaV "the right hand of fellowship" - right hands of fellowship. Further underlining the apostles' confirmation of Paul's gospel of grace. "They even gave Barnabas and me a friendly handshake", CEV.
      gnonteV (ginwskw) aor. part. "when they recognized" - recognizing, knowing. More likely taking a causal sense, "because they recognized", rather than temporal, as NIV.
      thn carin (iV ewV) "the grace" - Taking the specific sense of "the grace of apostleship (to the Gentiles)"
      thn doqeisan (didwmi) aor. pas. part. "given [to me]" - that having been given. This adjectival participle identifies that God is the giver and Paul the receiver of this apostolic office, "the grace of apostleship had been given to me."
      iJna + ? "they agreed that" - that. As noted below, there is no verb, although we would assume it to be subjunctive. The hina clause is possibly epexegetic, explaining what is involved in the apostles offering Paul the right hand of fellowship. This act served to express their "full agreement that our mission was to the Gentiles and theirs to the Jews", Phillips. Some translators regard the hina here as taking the sense "on the condition that", although Paul would more likely say "on the understanding that", so NIV.
      "We should go." The final clause has no verb and must be supplied. Most translations opt for "go". There are other possibilities, "our sphere was to be the Gentiles", Moffatt / Barclay; "we should concentrate on the Gentiles", Bruce; "we should work among the heathen", Goodspeed; "we should preach to the Gentiles", Longenecker.