Deinde post annos quatuordecim, iterum ascendi Jerosolymam cum Barnaba, assumpto et Tito.

Then, after an interval of fourteen years, once again I went up to Jerusalem with Barnabas; and Titus also accompanied me.

Then, after fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me.

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.

I went up in obedience to a revelation, and there I communicated to them (only in private, to men of repute) the gospel I always preach among the Gentiles; was it possible that the course I had taken and was taking was useless?

And I went up according to revelation; and communicated to them the gospel, which I preach among the Gentiles, but apart to them who seemed to be some thing: lest perhaps I should run, or had run in vain.

Sed neque Titus, qui mecum erat, cum esset gentilis, compulsus est circumcidi:

And it is not even true to say that they insisted on my companion Titus, who was a Greek, being circumcised;

But neither Titus, who was with me, being a Gentile, was compelled to be circumcised.

sed propter subintroductos falsos fratres, qui subintroierunt explorare libertatem nostram, quam habemus in Christo Jesu, ut nos in servitutem redigerent.

we were only thinking of those false brethren who had insinuated themselves into our company so as to spy on the liberty which we enjoy in Christ Jesus, meaning to make slaves of us.

But because of false brethren unawares brought in, who came in privately to spy our liberty, which we have in Christ Jesus, that they might bring us into servitude.

Quibus neque ad horam cessimus subjectione, ut veritas Evangelii permaneat apud vos:

To these we did not give ground for a moment by way of obedience; we were resolved that the true principles of the gospel should remain undisturbed in your possession.

To whom we yielded not by subjection, no not for an hour, that the truth of the gospel might continue with you.

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.

But as for what I owe to those who were of some repute—it matters little to me who or what they were, God makes no distinction between man and man—these men of repute, I say, had nothing to communicate to me.

But of them who seemed to be some thing, (what they were some time, it is nothing to me, God accepteth not the person of man,) for to me they that seemed to be some thing added nothing.

Sed e contra cum vidissent quod creditum est mihi Evangelium præputii, sicut et Petro circumcisionis

On the contrary, those who were reputed to be the main support of the Church, James and Cephas and John, saw plainly that I was commissioned to preach to the uncircumcised, as Peter was to the circumcised;

But contrariwise, when they had seen that to me was committed the gospel of the uncircumcision, as to Peter was that of the circumcision.

(qui enim operatus est Petro in apostolatum circumcisionis, operatus est et mihi inter gentes):

he whose power had enabled Peter to become the apostle of the circumcised, had enabled me to become the apostle of the Gentiles.

(For he who wrought in Peter to the apostleship of the circumcision, wrought in me also among the Gentiles.)

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:

And so, recognizing the grace God had given me, they joined their right hands in fellowship with Barnabas and myself; the Gentiles were to be our province, the circumcised theirs.

And when they had known the grace that was given to me, James and Cephas and John, who seemed 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:

tantum ut pauperum memores essemus, quod etiam sollicitus fui hoc ipsum facere.

Only we were to remember the poor; which was the very thing I had set myself to do.

Only that we should be mindful of the poor: which same thing also I was careful to do.

Cum autem venisset Cephas Antiochiam, in faciem ei restiti, quia reprehensibilis erat.

Afterwards, when Cephas came to Antioch, I opposed him openly; he stood self-condemned.

But when Cephas was come to Antioch, I withstood him to the face, because he was to be blamed.

Prius enim quam venirent quidam a Jacobo, cum gentibus edebat: cum autem venissent, subtrahebat, et segregabat se, timens eos qui ex circumcisione erant.

He had been eating with the Gentiles, until we were visited by certain delegates from James; but when these came, he began to draw back and hold himself aloof, overawed by the supporters of circumcision.

For before that some came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them who were of the circumcision.

Et simulationi ejus consenserunt ceteri Judæi, ita ut et Barnabas duceretur ab eis in illam simulationem.

The rest of the Jews were no less false to their principles; Barnabas himself was carried away by their insincerity.

And to his dissimulation the rest of the Jews consented, so that Barnabas also was led by them into that dissimulation.

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?

So, when I found that they were not following the true path of the gospel, I said to Cephas in front of them all, Since thou, who art a born Jew, dost follow the Gentile, not the Jewish way of life, by what right dost thou bind the Gentiles to live like Jews?

But when I saw that they walked not uprightly unto the truth of the gospel, I said to Cephas before them all: If thou, being a Jew, livest after the manner of the Gentiles, and not as the Jews do, how dost thou compel the Gentiles to live as do the Jews?

Nos natura Judæi, et non ex gentibus peccatores.

We are Jews by right of nature, we do not come from the guilty stock of the Gentiles;

We by nature are Jews, and not of the Gentiles sinners.

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.

yet we found out that it is through faith in Jesus Christ, not by obeying the law, that a man is justified. We, like anyone else, had to learn to believe in Jesus Christ, so that we might be justified by faith in Christ, not by observance of the law. Observance of the law cannot win acceptance for a single human creature.

But knowing that man is not justified by the works of the law, but by the faith of Jesus Christ; we also believe in Christ Jesus, that we may be justified by the faith of Christ, and not by the works of the law: because by the works of the law no flesh shall be justified.

Quod si quærentes justificari in Christo, inventi sumus et ipsi peccatores, numquid Christus peccati minister est? Absit.

By putting our hopes of justification in Christ, we took our rank as guilty creatures like the rest. Does that mean that Christ brings us guilt? That is not to be thought of;

But if while we seek to be justified in Christ, we ourselves also are found sinners; is Christ then the minister of sin? God forbid.

Si enim quæ destruxi, iterum hæc ædifico: prævaricatorem me constituo.

do I put myself in the wrong, when I destroy and then rebuild?

For if I build up again the things which I have destroyed, I make myself a prevaricator.

Ego enim per legem, legi mortuus sum, ut Deo vivam: Christo confixus sum cruci.

Through the law, my old self has become dead to the law, so that I may live to God; with Christ I hang upon the cross,

For I, through the law, am dead to the law, that I may live to God: with Christ I am nailed to the cross.

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.

and yet I am alive; or rather, not I; it is Christ that lives in me. True, I am living, here and now, this mortal life; but my real life is the faith I have in the Son of God, who loved me, and gave himself for me.

And I live, now not I; but Christ liveth in me. And that I live now in the flesh: I live in the faith of the Son of God, who loved me, and delivered himself for me.

Non abjicio gratiam Dei. Si enim per legem justitia, ergo gratis Christus mortuus est.

I do not spurn the grace of God. If we can be justified through the law, then Christ’s death was needless.

I cast not away the grace of God. For if justice be by the law, then Christ died in vain.