Galatas 2
1 Deinde post annos quatuordecim, iterum ascendi Jerosolymam cum Barnaba, assumpto et Tito.
Fourteen years afterwards I went up to Jerusalem again with Barnabas, and I took Titus also with me.
2 Ascendi autem secundum revelationem: et contuli cum illis Evangelium, quod prædico in gentibus, seorsum autem iis qui videbantur aliquid esse: ne forte in vacuum currerem, aut cucurrissem.
It was in obedience to a revelation that I went; and I laid before the apostles the good news that I am proclaiming among the Gentiles. I did this privately before those who are thought highly of because I was afraid that I might possibly be taking, or might have already taken, a course which would prove useless.
3 Sed neque Titus, qui mecum erat, cum esset gentilis, compulsus est circumcidi:
Yet even my companion, Titus, though a Greek, was not compelled to be circumcised.
4 sed propter subintroductos falsos fratres, qui subintroierunt explorare libertatem nostram, quam habemus in Christo Jesu, ut nos in servitutem redigerent.
But, because of those who pretended to be followers who had stolen in, the intruders who had crept in to spy on the liberty which we have through union with Christ Jesus, in order to bring us back to slavery –
5 Quibus neque ad horam cessimus subjectione, ut veritas Evangelii permaneat apud vos:
Why, we did not for a moment yield submission to them, so that the truth of the good news might be yours always!
6 ab iis autem, qui videbantur esse aliquid (quales aliquando fuerint, nihil mea interest: Deus personam hominis non accipit): mihi enim qui videbantur esse aliquid, nihil contulerunt.
Of those who are thought somewhat highly of – what they once were makes no difference to me; God does not recognise human distinctions – those, I say, who are thought highly of added nothing to my message.
7 Sed e contra cum vidissent quod creditum est mihi Evangelium præputii, sicut et Petro circumcisionis
On the contrary, they saw that I had been entrusted with the good news for the Gentiles, just as Peter had been for the Jews.
8 (qui enim operatus est Petro in apostolatum circumcisionis, operatus est et mihi inter gentes):
For he who gave Peter power for his mission to the Jews gave me, also, power to go to the Gentiles.
9 et cum cognovissent gratiam, quæ data est mihi, Jacobus, et Cephas, et Joannes, qui videbantur columnæ esse, dextras dederunt mihi, et Barnabæ societatis: ut nos in gentes, ipsi autem in circumcisionem:
Recognising the charge entrusted to me, James, Peter, and John, who were regarded as pillars of the church, openly acknowledged Barnabas and me as fellow workers, agreeing that we should go to the Gentiles, and they to the Jews.
10 tantum ut pauperum memores essemus, quod etiam sollicitus fui hoc ipsum facere.
Only we were to remember the poor – the thing I was myself anxious to do.
11 Cum autem venisset Cephas Antiochiam, in faciem ei restiti, quia reprehensibilis erat.
But, when Peter came to Antioch, I opposed him to his face; for he stood self-condemned.
12 Prius enim quam venirent quidam a Jacobo, cum gentibus edebat: cum autem venissent, subtrahebat, et segregabat se, timens eos qui ex circumcisione erant.
Before certain persons came from James, he had been in the habit of eating with the Gentile converts; but, when they came, he began to withdraw and hold aloof, because he was afraid of offending those who still held to circumcision.
13 Et simulationi ejus consenserunt ceteri Judæi, ita ut et Barnabas duceretur ab eis in illam simulationem.
The rest of the Jewish converts were guilty of the same hypocrisy, so that even Barnabas was led away by it.
14 Sed cum vidissem quod non recte ambularent ad veritatem Evangelii, dixi Cephæ coram omnibus: Si tu, cum Judæus sis, gentiliter vivis, et non judaice: quomodo gentes cogis judaizare?
But, when I saw that they were not dealing straightforwardly with the truth of the good news, I said to Peter, before them all, ‘If you, who were born a Jew, adopt Gentile customs, instead of Jewish, why are you trying to compel the Gentile converts to adopt Jewish customs?’
15 Nos natura Judæi, et non ex gentibus peccatores.
We, though we are Jews by birth and not sinners of Gentile origin, know that no one is pronounced righteous as the result of obedience to Law, but only through faith in Christ Jesus.
16 Scientes autem quod non justificatur homo ex operibus legis, nisi per fidem Jesu Christi: et nos in Christo Jesu credimus, ut justificemur ex fide Christi, et non ex operibus legis: propter quod ex operibus legis non justificabitur omnis caro.
So we placed our faith in Christ Jesus, in order that we might be pronounced righteous, as the result of faith in Christ, and not of obedience to Law; for such obedience will not result in even one soul’s being pronounced righteous.
17 Quod si quærentes justificari in Christo, inventi sumus et ipsi peccatores, numquid Christus peccati minister est? Absit.
If, while seeking to be pronounced righteous through union with Christ, we were ourselves seen to be sinners, would that make Christ an agent of sin? Heaven forbid!
18 Si enim quæ destruxi, iterum hæc ædifico: prævaricatorem me constituo.
For, if I rebuild the things that I pulled down, I prove myself to have done wrong.
19 Ego enim per legem, legi mortuus sum, ut Deo vivam: Christo confixus sum cruci.
I, indeed, through Law became dead to Law, in order to live for God.
20 Vivo autem, jam non ego: vivit vero in me Christus. Quod autem nunc vivo in carne: in fide vivo Filii Dei, qui dilexit me, et tradidit semetipsum pro me.
I have been crucified with Christ. So it is no longer I that live, but it is Christ who lives in me; and, as for my present earthly life, I am living it by faith in the Son of God, who loved me and gave himself for me.
21 Non abjicio gratiam Dei. Si enim per legem justitia, ergo gratis Christus mortuus est.
I do not reject the love of God. If righteousness comes through Law, then there was no need for Christ to die!
