Galatas 2
1 Deinde post annos quattuordecim, iterum ascendi Ierosolymam cum Barnaba, assumpto et Tito.
After that, fourteen years later, I, again, went up unto Jerusalem, with Barnabas, taking with me Titus also;
2 Ascendi autem secundum revelationem: et contuli cum illis Evangelium, quod praedico in Gentibus, seorsum autem iis, qui videbantur aliquid esse: ne forte in vacuum currerem, aut cucurrissem.
And I went up by revelation, and laid before them the glad-message which I proclaim among the nations; privately, however, to them of repute, —lest, by any means, in vain, I should be running, or had run.
3 Sed neque Titus, qui mecum erat, cum esset Gentilis, compulsus est circumcidi:
But, not even Titus, who was with me, though he was a Greek, was compelled to be circumcised; —
4 sed propter subintroductos falsos fratres, qui subintroierunt explorare libertatem nostram, quam habemus in Christo Iesu, ut nos in servitutem redigerent.
But, [this was] because of the false brethren secretly introduced, —who, indeed, came in secretly to spy out our freedom, which we have in Christ Jesus, that they might bring us into bondage: —
5 Quibus neque ad horam cessimus subiectioni, ut veritas Evangelii permaneat apud vos:
Unto whom, not even for an hour, gave we place by the [required] submission, —in order that, the truth of the glad-message, might still abide with you.
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.
Moreover, from them who were reputed to be something, —whatsoever at one time, they were, maketh no difference to me, God accepteth not a man’s person, —unto me, in fact, they who were of repute added nothing further;
7 Sed econtra cum vidissent quod creditum est mihi Evangelium praeputii, sicut et Petro circumcisionis:
But, on the contrary, —when they saw that I had been entrusted with the glad-message to the uncircumcision, even as, Peter, [with that] to the circumcision,
8 (qui enim operatus est Petro in Apostolatum circumcisionis, operatus est et mihi inter Gentes)
For, he that energised in Peter, into an apostleship to the circumcision, energised also in me, for the nations, —
9 et cum cognovissent gratiam, quae data est mihi, Iacobus, et Cephas, et Ioannes, qui videbantur columnae esse, dextras dederunt mihi, et Barnabae societatis: ut nos in Gentes, ipsi autem in circumcisionem:
And when they perceived the favour which had been given unto me, James and Cephas and John, who were reputed to be pillars, gave, the right hand of fellowship, unto me and Barnabas, in order that, we, [should go] unto the nations, and, they, unto the circumcision: —
10 tantum ut pauperum memores essemus, quod etiam solicitus fui hoc ipsum facere.
Only that we should remember, the destitute, —as to which I had given diligence, this very thing, to do.
11 Cum autem venisset Cephas Antiochiam: in faciem ei restiti, quia reprehensibilis erat.
But, when Cephas came unto Antioch, to the face, [even], him, I resisted, because he stood condemned;
12 Prius enim quam venirent quidam a Iacobo, cum Gentibus edebat: cum autem venissent, subtrahebat, et segregabat se timens eos, qui ex circumcisione erant.
For, before that certain came from James, with them of the nations, used he to eat; whereas, when they came, he used to withdraw, and keep himself separate, fearing them of the circumcision;
13 Et simulationi eius consenserunt ceteri Iudaei, ita ut et Barnabas duceretur ab eis in illam simulationem.
And the rest of the Jews [also] used hypocrisy with him, so that, even Barnabas, was carried away by their hypocrisy.
14 Sed cum vidissem quod non recte ambularent ad veritatem Evangelii, dixi Cephae coram omnibus: Si tu, cum Iudaeus sis, gentiliter vivis, et non Iudaice: quomodo Gentes cogis Iudaizare?
But, when I saw that they were not walking with straightforwardness as regardeth the truth of the glad-message, I said unto Cephas, before all: If, thou, although, a Jew, like them of the nations, and not like the Jews, dost live, how dost thou compel, them of the nations, to live like Jews?
15 Nos natura Iudaei, et non ex Gentibus peccatores.
We, by nature Jews, and not sinners from among the nations,
16 Scientes autem quod non iustificatur homo ex operibus legis, nisi per fidem Iesu Christi: et nos in Christo Iesu credimus, ut iustificemur ex fide Christi, et non ex operibus legis: propter quod ex operibus legis non iustificabitur omnis caro.
Knowing, however, that a man is not declared righteous by works of law, [nor at all] save through faith in Christ Jesus; even we, on Christ Jesus, believed, that we might be declared righteous—by faith in Christ, and not by works of law; because, by works of law, shall no flesh be declared righteous.
17 Quod si quaerentes iustificari in Christo, inventi sumus et ipsi peccatores, numquid Christus peccati minister est? Absit.
Now, if in seeking to be declared righteous in Christ we, ourselves also, were found sinners, —is Christ, therefore, a minister, of sin? Far be it!
18 Si enim quae destruxi, iterum haec aedifico: praevaricatorem me constituo.
For, if, the things that I pulled down, these, again, I build, a transgressor, I prove, myself, to be.
19 Ego enim per legem, legi mortuus sum, ut Deo vivam: Christo confixus sum cruci.
For, I, through means of law, unto law, died, that, unto God, I might live: —
20 Vivo autem, iam 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.
With Christ, have I been crucified; and, living no longer, am, I, but, living in me, is, Christ, —while, so far as I now do live in flesh, by faith, I live—The faith in the Son of God, who loved me, and gave himself up in my behalf.
21 Non abiicio gratiam Dei. Si enim per legem iustitia, ergo gratis Christus mortuus est.
I do not set aside the favour of God; for, if, through law, is righteousness, then, Christ, without cause, died.
