Epistola ad Galatas

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

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

Deinde post annos quatuordecime, iterum ascende Ierosolyma cum Barnaba, assume et Tito.

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.

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.

Ascende autem secundo revelatione: et confer cum illos Evangelio, quod praedica in gentes, s(e)orsum autem ad illo qui vide aliquo es: ne forte in vacuo curre, aut curre.

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

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

Sed neque Tito, qui mecum es, cum es gentili, compella es circumcide:

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

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.

Sed propter subintroduca falso fratres, qui subintroea explora libertate nostro, quam habe in Christo Iesu, ut nos in servitute redige.

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

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

Ad que neque ad hora cede subiectione, ut veritate de Evangelio permane apud vos:

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 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.

Ab illo autem, qui vide es aliquo (quale aliquando es, nihil meo intersum: deo accipe persona non de homine): ad me nam qui vide es aliquo, nihil confer.

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

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

Sed ex contra cum vide quod crede es ad me Evangelio de praeputio, sicut et ad Petro de circumcisione

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

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

(Qui nam operor es ad Petro in apostolatu de circumcisione, operor es et ad me inter gentes):

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 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:

Et cum cognosce gratia, que da es ad me, Iacobo, et Cephase, et Ioanne, qui vide columnas es, dextro da ad me, et de Barnaba de societate: ut nos in gentes, ipso autem in circumcisione:

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

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

Tanto ut de paupere memore es, quod etiam sollicito es hoc ipso facere.

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

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

Cum autem Cephase veni Antiochia, in facie ad illo resta, quia reprehensibile es.

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

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.

Ante nam quam veni uno ab Iacobo, cum gentes ede: cum autem veni, subtrahe, et segrega se, timente illos qui ex circumcisione es.

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

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

Et ad simulatione de illo cetero Iudaeos consentie, ita ut et Barnaba duc ab illos in illa simulatione.

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 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?

Sed cum vide quod non recte ambula ad veritate de Evangelio, de Cephase dic coram omni: si te, cum Iudaeo es, gentiliter vive, et non iudaice: quomodo gentes coge iudaiza?

Nos natura Judæi, et non ex gentibus peccatores.

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

Nos natura Iudaeos, et non ex gentes peccatores.

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.

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.

Scientes autem quod non iustifica homine ex operes de lege, nisi per fide de Iesu de Christo: et nos in Christo Iesu crede, ut iustifica ex fide de Christo, et non ex operes de lege: propter quod ex operes de lege non omni carne iustifica.

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

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!

Quod si quaere iustifica in Christo, inveni es et ipso peccatores, numquid Christo de peccato ministro es? Abes.

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

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

Si nam que destrue, iterum hoc aedifica: praevaricatore me constitue.

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

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

Me nam per lege, ad lege morto es, ut ad Deo vive: christo confige es ad cruce.

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 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.

Vive autem, jam non me: vive vero in me Christo. Quod autem nunc vive in carne: in fide vive de Filio de Deo, qui dilige me, et trade semetipso pro me.

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

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

Non abiice gratia de Deo. Si nam per lege iustitia, ergo gratis Christo morto es.