Galatians Chapter 2
Other Translations
asv (asv) - eBible.org engASV USFM
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Then I came into the regions of Syria and Cilicia.
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And I was still unknown by face unto the churches of Judæa which were in Christ:
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but they only heard say, He that once persecuted us now preacheth the faith of which he once made havoc;
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and they glorified God in me.
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Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.
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And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles but privately before them who were of repute, lest by any means I should be running, or had run, in vain.
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But not even Titus who was with me, being a Greek, was compelled to be circumcised:
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and that because of the false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
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to whom we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might continue with you.
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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:
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but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with
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the gospel of the circumcision
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(for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles);
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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;
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only
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they would that we should remember the poor; which very thing I was also zealous to do.
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But when Cephas came to Antioch, I resisted him to the face, because he stood condemned.
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For before that certain came from James, he ate with the Gentiles; but when they came, he drew back and separated himself, fearing them that were of the circumcision.
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And the rest of the Jews dissembled likewise with him; insomuch that even Barnabas was carried away with their dissimulation.
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But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas before
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them all, If thou, being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?
darby (darby) - eBible.org Darby 1890 plaintext
1
Then after a lapse of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with [me];
2
and I went up according to revelation, and I laid before them the glad tidings which I preach among the nations, but privately to those conspicuous [among them], lest in any way I run or had run in vain;
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(but neither was Titus, who was with me, being a Greek, compelled to be circumcised;)
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and [it was] on account of the false brethren brought in surreptitiously, who came in surreptitiously to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage;
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to whom we yielded in subjection not even for an hour, that the truth of the glad tidings might remain with you.
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But from those who were conspicuous as being somewhat — whatsoever they were, it makes no difference to me:God does not accept man's person; for to me those who were conspicuous communicated nothing;
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but, on the contrary, seeing that the glad tidings of the uncircumcision were confided to me, even as to Peter that of the circumcision,
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(for he that wrought in Peter for [the] apostleship of the circumcision wrought also in me towards the Gentiles,)
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and recognising the grace given to me, James and Cephas and John, who were conspicuous as being pillars, gave to me and Barnabas [the] right hands of fellowship, that we [should go] to the nations, and they to the circumcision;
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only that we should remember the poor, which same thing also I was diligent to do.
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But when Peter came to Antioch, I withstood him to [the] face, because he was to be condemned:
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for before that certain came from James, he ate with [those of] the nations; but when they came, he drew back and separated himself, fearing those of [the] circumcision;
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and the rest of the Jews also played the same dissembling part with him; so that even Barnabas was carried away too by their dissimulation.
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But when I saw that they do not walk straightforwardly, according to the truth of the glad tidings, I said to Peter before all, If thou, being a Jew, livest as the nations and not as the Jews, how dost thou compel the nations to Judaize?
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We, Jews by nature, and not sinners of [the] nations,
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but knowing that a man is not justified on the principle of works of law [nor] but by the faith of Jesus Christ, we also have believed on Christ Jesus, that we might be justified on the principle of [the] faith of Christ; and not of works of law; because on the principle of works of law no flesh shall be justified.
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Now if in seeking to be justified in Christ we also have been found sinners, then [is] Christ minister of sin? Far be the thought.
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For if the things I have thrown down, these I build again, I constitute myself a transgressor.
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For I, through law, have died to law, that I may live toGod.
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I am crucified with Christ, and no longer live, I, but Christ lives in me; but [in] that I now live in flesh, I live by faith, the [faith] of the Son ofGod, who has loved me and given himself for me.
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I do not set aside the grace ofGod; for if righteousness [is] by law, then Christ has died for nothing.
vul1914 (vul1914) - Vulgate 1914 UTF-8 (sacredbible.org)
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Deinde post annos quattuordecim, iterum ascendi Ierosolymam cum Barnaba, assumpto et Tito.
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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.
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Sed neque Titus, qui mecum erat, cum esset Gentilis, compulsus est circumcidi:
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sed propter subintroductos falsos fratres, qui subintroierunt explorare libertatem nostram, quam habemus in Christo Iesu, ut nos in servitutem redigerent.
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Quibus neque ad horam cessimus subiectione, ut veritas Evangelii permaneat apud vos:
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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.
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Sed econtra cum vidissent quod creditum est mihi Evangelium præputii, sicut et Petro circumcisionis:
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(qui enim operatus est Petro in Apostolatum circumcisionis, operatus est et mihi inter Gentes)
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et cum cognovissent gratiam, quæ data est mihi, Iacobus, et Cephas, et Ioannes, qui videbantur columnæ esse, dextras dederunt mihi, et Barnabæ societatis: ut nos in Gentes, ipsi autem in circumcisionem:
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tantum ut pauperum memores essemus, quod etiam solicitus fui hoc ipsum facere.
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Cum autem venisset Cephas Antiochiam: in faciem ei restiti, quia reprehensibilis erat.
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Prius enim quam venirent quidam a Iacobo, cum Gentibus edebat: cum autem venissent, subtrahebat, et segregabat se timens eos, qui ex circumcisione erant.
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Et simulationi eius consenserunt ceteri Iudæi, ita ut et Barnabas duceretur ab eis in illam simulationem.
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Sed cum vidissem quod non recte ambularent ad veritatem Evangelii, dixi Cephæ coram omnibus: Si tu, cum Iudæus sis, gentiliter vivis, et non Iudaice: quomodo Gentes cogis Iudaizare?
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Nos natura Iudæi, et non ex Gentibus peccatores.
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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.
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Quod si quærentes iustificari in Christo, inventi sumus et ipsi peccatores, numquid Christus peccati minister est? Absit.
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Si enim quæ destruxi, iterum hæc ædifico: prævaricatorem me constituo.
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Ego enim per legem, legi mortuus sum, ut Deo vivam: Christo confixus sum cruci.
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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.
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Non abiicio gratiam Dei. Si enim per legem iustitia, ergo gratis Christus mortuus est.
web (web) - WorldEnglish.Bible — CC0 modern update of ASV
1
Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.
2
I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.
3
But not even Titus, who was with me, being a Greek, was compelled to be circumcised.
4
This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage,
5
to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.
6
But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they, I say, who were respected imparted nothing to me,
7
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—
8
for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—
9
and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.
10
They only asked us to remember the poor—which very thing I was also zealous to do.
11
But when Peter came to Antioch, I resisted him to his face, because he stood condemned.
12
For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision.
13
And the rest of the Jews joined him in his hypocrisy, so that even Barnabas was carried away with their hypocrisy.
14
But when I saw that they didn’t walk uprightly according to the truth of the Good News, I said to Peter before them all, “If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?
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“We, being Jews by nature and not Gentile sinners,
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yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law, because no flesh will be justified by the works of the law.
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But if while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a servant of sin? Certainly not!
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For if I build up again those things which I destroyed, I prove myself a law-breaker.
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For I through the law died to the law, that I might live to God.
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I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me.
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I don’t reject the grace of God. For if righteousness is through the law, then Christ died for nothing!”
wh1881 (wh1881) - Westcott-Hort Greek NT 1881 eBible USFM
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επειτα δια δεκατεσσαρων ετων παλιν ανεβην εις ιεροσολυμα μετα βαρναβα συμπαραλαβων και τιτον
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ανεβην δε κατα αποκαλυψιν και ανεθεμην αυτοις το ευαγγελιον ο κηρυσσω εν τοις εθνεσιν κατ ιδιαν δε τοις δοκουσιν μη πως εις κενον τρεχω η εδραμον
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αλλ ουδε τιτος ο συν εμοι ελλην ων ηναγκασθη περιτμηθηναι
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δια δε τους παρεισακτους ψευδαδελφους οιτινες παρεισηλθον κατασκοπησαι την ελευθεριαν ημων ην εχομεν εν χριστω ιησου ινα ημας καταδουλωσουσιν
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οις ουδε προς ωραν ειξαμεν τη υποταγη ινα η αληθεια του ευαγγελιου διαμεινη προς υμας
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απο δε των δοκουντων ειναι τι οποιοι ποτε ησαν ουδεν μοι διαφερει προσωπον [ο] θεος ανθρωπου ου λαμβανει εμοι γαρ οι δοκουντες ουδεν προσανεθεντο
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αλλα τουναντιον ιδοντες οτι πεπιστευμαι το ευαγγελιον της ακροβυστιας καθως πετρος της περιτομης
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ο γαρ ενεργησας πετρω εις αποστολην της περιτομης ενηργησεν και εμοι εις τα εθνη
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και γνοντες την χαριν την δοθεισαν μοι ιακωβος και κηφας και ιωαννης οι δοκουντες στυλοι ειναι δεξιας εδωκαν εμοι και βαρναβα κοινωνιας ινα ημεις εις τα εθνη αυτοι δε εις την περιτομην
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μονον των πτωχων ινα μνημονευωμεν ο και εσπουδασα αυτο τουτο ποιησαι
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οτε δε ηλθεν κηφας εις αντιοχειαν κατα προσωπον αυτω αντεστην οτι κατεγνωσμενος ην
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προ του γαρ ελθειν τινας απο ιακωβου μετα των εθνων συνησθιεν οτε δε ηλθον υπεστελλεν και αφωριζεν εαυτον φοβουμενος τους εκ περιτομης
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και συνυπεκριθησαν αυτω [και] οι λοιποι ιουδαιοι ωστε και βαρναβας συναπηχθη αυτων τη υποκρισει
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αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω κηφα εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως και ουκ ιουδαικως ζης πως τα εθνη αναγκαζεις ιουδαιζειν
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ημεις φυσει ιουδαιοι και ουκ εξ εθνων αμαρτωλοι
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ειδοτες δε οτι ου δικαιουται ανθρωπος εξ εργων νομου εαν μη δια πιστεως χριστου ιησου και ημεις εις χριστον ιησουν επιστευσαμεν ινα δικαιωθωμεν εκ πιστεως χριστου και ουκ εξ εργων νομου οτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ
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ει δε ζητουντες δικαιωθηναι εν χριστω ευρεθημεν και αυτοι αμαρτωλοι αρα χριστος αμαρτιας διακονος μη γενοιτο
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ει γαρ α κατελυσα ταυτα παλιν οικοδομω παραβατην εμαυτον συνιστανω
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εγω γαρ δια νομου νομω απεθανον ινα θεω ζησω
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χριστω συνεσταυρωμαι ζω δε ουκετι εγω ζη δε εν εμοι χριστος ο δε νυν ζω εν σαρκι εν πιστει ζω τη του υιου του θεου του αγαπησαντος με και παραδοντος εαυτον υπερ εμου
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ουκ αθετω την χαριν του θεου ει γαρ δια νομου δικαιοσυνη αρα χριστος δωρεαν απεθανεν
ylt (ylt) - Bible.com YLT98 plain UTF-8
1
Then, after fourteen years again I went up to Jerusalem with Barnabas, having taken with me also Titus;
2
and I went up by revelation, and did submit to them the good news that I preach among the nations, and privately to those esteemed, lest in vain I might run or did run;
3
but not even Titus, who <FI>is<Fi> with me, being a Greek, was compelled to be circumcised--
4
and <FI>that<Fi> because of the false brethren brought in unawares, who did come in privily to spy out our liberty that we have in Christ Jesus, that us they might bring under bondage,
5
to whom not even for an hour we gave place by subjection, that the truth of the good news might remain to you.
6
And from those who were esteemed to be something--whatever they were then, it maketh no difference to me--the face of man God accepteth not, for--to me those esteemed did add nothing,
7
but, on the contrary, having seen that I have been entrusted with the good news of the uncircumcision, as Peter with <FI>that<Fi> of the circumcision,
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for He who did work with Peter to the apostleship of the circumcision, did work also in me in regard to the nations,
9
and having known the grace that was given to me, James, and Cephas, and John, who were esteemed to be pillars, a right hand of fellowship they did give to me, and to Barnabas, that we to the nations, and they to the circumcision <FI>may go<Fi> ,
10
only, of the poor that we should be mindful, which also I was diligent--this very thing--to do.
11
And when Peter came to Antioch, to the face I stood up against him, because he was blameworthy,
12
for before the coming of certain from James, with the nations he was eating, and when they came, he was withdrawing and separating himself, fearing those of the circumcision,
13
and dissemble with him also did the other Jews, so that also Barnabas was carried away by their dissimulation.
14
But when I saw that they are not walking uprightly to the truth of the good news, I said to Peter before all, `If thou, being a Jew, in the manner of the nations dost live, and not in the manner of the Jews, how the nations dost thou compel to Judaize?
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we by nature Jews, and not sinners of the nations,
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having known also that a man is not declared righteous by works of law, if not through the faith of Jesus Christ, also we in Christ Jesus did believe, that we might be declared righteous by the faith of Christ, and not by works of law, wherefore declared righteous by works of law shall be no flesh.'
17
And if, seeking to be declared righteous in Christ, we ourselves also were found sinners, <FI>is<Fi> then Christ a ministrant of sin? let it not be!
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for if the things I threw down, these again I build up, a transgressor I set myself forth;
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for I through law, did die, that to God I may live;
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with Christ I have been crucified, and live no more do I, and Christ doth live in me; and that which I now live in the flesh--in the faith I live of the Son of God, who did love me and did give himself for me;
21
I do not make void the grace of God, for if righteousness <FI>be<Fi> through law--then Christ died in vain.
Explanations by Age Level
Explain Like I'm 5
A long, long time ago, there was nothing at all - no earth, no sky, no animals, no people. It was all dark and empty. But God was there! God is so powerful that He can make anything just by speaking. So God said "Let there be light!" and BOOM! There was light everywhere! God saw that the light was beautiful and good. He called the light "day" and the darkness "night." This was the very first day when God started making our wonderful world!
Explain Like I'm 10
Before anything existed - no planets, stars, or life - God decided to create the universe. The earth started out as a dark, empty place covered with water. But God's Spirit was there, ready to bring order and beauty to everything. When God spoke and said "Let there be light," light immediately appeared because God's words have incredible power. God looked at the light and was pleased with what He had made. He organized time by separating light (day) from darkness (night), creating the first 24-hour period. This shows us that God is organized and purposeful in everything He does.
Explain Like I'm 15
Genesis 1:1-5 establishes fundamental theological truths about God and creation. The Hebrew word "bara" (created) indicates creation from nothing (ex nihilo), demonstrating God's absolute sovereignty and power. The phrase "without form and void" (tohu wa-bohu) describes a state of chaos that God transforms into order. The Spirit of God "hovering" or "brooding" over the waters suggests active, caring involvement in creation. The creation of light before the sun (created on day 4) indicates that God Himself is the ultimate source of light and energy. The establishment of day and night creates the framework of time, showing that God operates within orderly patterns while transcending them. This passage refutes both atheistic materialism and pantheism, establishing that God is both transcendent (separate from creation) and immanent (actively involved in it).