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Then epeita after dia fourteen dekatessares years etos I went up anabainō again palin to eis Jerusalem Hierosolyma with meta Barnabas Barnabas, taking symparalambanō Titus Titos along as well kai. I went up anabainō · de in response to kata a revelation apokalypsis and kai laid out before anatithēmi them autos though de privately kata before the ho acknowledged dokeō leaders— the ho gospel euangelion that hos I proclaim kēryssō among en the ho Gentiles ethnos, lest somehow pōs I was running trechō, or ē had run trechō, in eis vain kenos. Yet alla not oude even Titus Titos, who ho was with syn me egō, was compelled anankazō to be circumcised peritemnō, though he was eimi a Greek Hellēn. This matter came up because dia of · de some ho false brothers pseudadelphos secretly brought in pareisaktos they hostis had slipped in pareiserchomai to spy out kataskopeō · ho our hēmeis freedom eleutheria that hos we have echō in en Christ Christos Jesus Iēsous so that hina they might make slaves of katadouloō us hēmeis but to them hos we did eikō not oude yield eikō in ho submission hypotagē even for pros a moment hōra, so that hina the ho truth alētheia of the ho gospel euangelion would be preserved diamenō for pros you hymeis. But de from apo those ho who were supposed dokeō to be eimi acknowledged leaders tis ( what hopoios they were eimi makes diapherō no oudeis difference diapherō to me egō; God theos shows lambanō no ou partiality prosōpon) · ho those ho leaders dokeō contributed prosanatithēmi nothing oudeis to me egō. But alla on the contrary, when they saw that hoti I had been entrusted pisteuō with the ho gospel euangelion for the ho uncircumcised akrobystia just kathōs as Peter Petros had been entrusted with the gospel for the ho circumcised peritomē ( for gar the ho one who empowered energeō Peter Petros for eis his apostleship apostolē to the ho circumcised peritomē also kai empowered energeō me for mine egō to eis the ho Gentiles ethnos) and kai when James Iakōbos and kai Cephas Kēphas and kai John Iōannēs, who ho were eimi acknowledged dokeō pillars stylos, recognized ginōskō the ho grace charis that ho had been given didōmi to me egō, they gave didōmi to Barnabas Barnabas and kai me egō the right dexios hand of fellowship koinōnia, agreeing that hina we hēmeis should go to eis the ho Gentiles ethnos and de they autos to eis the ho circumcised peritomē. 10 They asked only monon that hina we should continue to remember mnēmoneuō the ho poor ptōchos, the hos very autos thing houtos I too kai was eager spoudazō to do poieō.

11 But de when hote Cephas Kēphas came erchomai to eis Antioch Antiocheia, I opposed anthistēmi him to kata his autos face prosōpon, because hoti he stood eimi condemned kataginōskō. 12 For gar until pro certain men tis came erchomai from apo James Iakōbos, he used to eat synesthiō with meta the ho Gentiles ethnos; but de when hote they arrived erchomai, he began to draw back hypostellō and kai separate aphorizō himself heautou because he feared phobeomai those ho of ek the circumcision peritomē party . 13 And kai the ho rest loipos of the Jews Ioudaios joined synypokrinomai him autos in playing the hypocrite, · kai so that hōste even kai Barnabas Barnabas was led astray synapagō by ho their autos hypocrisy hypokrisis. 14 But alla when hote I saw that hoti they were not ou behaving in a manner consistent orthopodeō with pros the ho truth alētheia of the ho gospel euangelion, I said legō to ho Cephas Kēphas before emprosthen them all pas, “ If ei you sy, born hyparchō a Jew Ioudaios, live zaō like a Gentile ethnikōs and kai not ouchi like a Jew Ioudaikōs, by what right pōs are you trying to make anankazō the ho Gentiles ethnos live like Jews?”

15 We hēmeis ourselves are Jews Ioudaios by birth physis and kai not ou Gentile ethnos sinners hamartōlos; 16 yet de we know oida that hoti no ou one anthrōpos is justified dikaioō by ek the works ergon of the law nomos but ean mē through dia faith pistis in Jesus Iēsous Christ Christos. And kai we hēmeis have come to believe pisteuō in eis Christ Christos Jesus Iēsous, so that hina we might be justified dikaioō by ek faith pistis in Christ Christos, and kai not ou by doing ek the works ergon of the law nomos, since hoti no ou one pas will be justified dikaioō by ek the works ergon of the law nomos. 17 But de if ei, while seeking zēteō to be justified dikaioō in en Christ Christos, we ourselves autos have also kai been found heuriskō to be sinners hamartōlos, is Christ Christos then ara a servant diakonos of sin hamartia? Of course not ! 18 But gar if ei I build up oikodomeō again palin those houtos things hos I once tore down katalyō, then I demonstrate synistēmi that I emautou am a lawbreaker parabatēs. 19 For gar through dia the law nomos I egō died apothnēskō to the law nomos so that hina I might live zaō for God theos. I have been crucified systauroō with Christ Christos; 20 and de I egō no longer ouketi live zaō, but de Christ Christos lives zaō in en me egō. And de the hos life I now nyn live zaō in en the flesh sarx, I live zaō by en faith pistis in ho the ho Son hyios of ho God theos, who ho loved agapaō me egō and kai gave paradidōmi himself heautou for hyper me egō. 21 I do not ou nullify atheteō the ho grace charis of ho God theos; for gar if ei righteousness dikaiosynē could be gained through dia the law nomos, then ara Christ Christos died apothnēskō for nothing dōrean!