Paul's Ministry Recognized By The Jerusalem Apostles

11 Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also.

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

11 Then after 14 years I went up again to Jerusalem with Barnabas, taking Titus along also.

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

11 Then after [an interval] of fourteen years I again went up to Jerusalem. [This time I went] with Barnabas, taking Titus along with [me] also.

22 It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain.

22 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

22 I went up because of a revelation and presented to them the gospel I preach among the Gentiles-but privately to those recognized [as leaders]-so that I might not be running, or have run, in vain.

22 I went in response to a revelation, and in a private meeting with the reputed leaders, I explained to them the gospel that I'm proclaiming to the gentiles. I did this because I was afraid that I was running or had run my life's race for nothing.

22 I went because it was specially and divinely revealed to me that I should go, and I put before them the Gospel [declaring to them that] which I preach among the Gentiles. However, [I presented the matter] privately before those of repute, [for I wanted to make certain, by thus at first confining my communication to this private conference] that I was not running or had not run in vain [guarding against being discredited either in what I was planning to do or had already done].

33 But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised.

33 But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

33 But not even Titus who was with me, though he was a Greek, was compelled to be circumcised.

33 But not even Titus, who was with me, was forced to be circumcised, even though he was a Greek.

33 But [all went well!] even Titus, who was with me, was not compelled [as some had anticipated] to be circumcised, although he was a Greek.

44 But it was because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage.

44 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

44 [This issue arose] because of false brothers smuggled in, who came in secretly to spy on our freedom that we have in Christ Jesus, in order to enslave us.

44 However, false brothers were secretly brought in. They slipped in to spy on the freedom we have in the Messiah Jesus so that they might enslave us.

44 [My precaution was] because of false brethren who had been secretly smuggled in [to the Christian brotherhood]; they had slipped in to spy on our liberty and the freedom which we have in Christ Jesus, that they might again bring us into bondage [under the Law of Moses].

55 But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you.

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

55 But we did not yield in submission to these people for even an hour, so that the truth of the gospel would remain for you.

55 But we did not give in to them for a moment, so that the truth of the gospel might always remain with you.

55 To them we did not yield submission even for a moment, that the truth of the Gospel might continue to be [preserved] for you [in its purity].

66 But from those who were of high reputation (what they were makes no difference to me; God shows no partiality)--well, those who were of reputation contributed nothing to me.

66 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me:

66 But from those recognized as important (what they really were makes no difference to me; God does not show favoritism)-those recognized as important added nothing to me.

66 Now those who were reputed to be important added nothing to my message. (What sort of people they were makes no difference to me, since God pays no attention to outward appearances.)

66 Moreover, [no new requirements were made] by those who were reputed to be something -- "though what was their individual position and whether they really were of importance or not makes no difference to me; God is not impressed with the positions that men hold and He is not partial and recognizes no external distinctions -- "those [I say] who were of repute imposed no new requirements upon me [had nothing to add to my Gospel, and from them I received no new suggestions].

77 But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised

77 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;

77 On the contrary, they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter was for the circumcised.

77 In fact, they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter had been entrusted with the gospel for the circumcised.

77 But on the contrary, when they [really] saw that I had been entrusted [to carry] the Gospel to the uncircumcised [Gentiles, just as definitely] as Peter had been entrusted [to proclaim] the Gospel to the circumcised [Jews, they were agreeable];

88 (for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles),

88 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

88 For He who was at work with Peter in the apostleship to the circumcised was also at work with me among the Gentiles.

88 For the one who worked through Peter by making him an apostle to the circumcised also worked through me by sending me to the gentiles.

88 For He Who motivated and fitted Peter and worked effectively through him for the mission to the circumcised, motivated and fitted me and worked through me also for [the mission to] the Gentiles.

99 and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised.

99 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

99 When James, Cephas, and John, recognized as pillars, acknowledged the grace that had been given to me, they gave the right hand of fellowship to me and Barnabas, [agreeing] that we should go to the Gentiles and they to the circumcised.

99 So when James, Cephas, and John (who were reputed to be leaders) recognized the grace that had been given me, they gave Barnabas and me the right hand of fellowship, agreeing that we should go to the gentiles and they to the circumcised.

99 And when they knew (perceived, recognized, understood, and acknowledged) the grace (God's unmerited favor and spiritual blessing) that had been bestowed upon me, James and Cephas (Peter) and John, who were reputed to be pillars of the Jerusalem church, gave to me and Barnabas the right hand of fellowship, with the understanding that we should go to the Gentiles and they to the circumcised (Jews).

1010 They only asked us to remember the poor--the very thing I also was eager to do.

1010 Only they would that we should remember the poor; the same which I also was forward to do.

1010 [They asked] only that we would remember the poor, which I made every effort to do.

1010 The only thing they asked us to do was to remember the destitute, the very thing I was eager to do.

1010 They only [made one stipulation], that we were to remember the poor, which very thing I was also eager to do.

Paul Confronts Peter At Antioch

1111 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned.

1111 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

1111 But when Cephas came to Antioch, I opposed him to his face because he stood condemned.

1111 But when Cephas came to Antioch, I opposed him to his face, because he was clearly wrong.

1111 But when Cephas (Peter) came to Antioch, I protested and opposed him to his face [concerning his conduct there], for he was blameable and stood condemned.

1212 For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision.

1212 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

1212 For he used to eat with the Gentiles before certain men came from James. However, when they came, he withdrew and separated himself, because he feared those from the circumcision party.

1212 Until some men arrived from James, he was in the habit of eating with the gentiles, but after those men came, he withdrew from the gentiles and would not associate with them any longer, because he was afraid of the circumcision party.

1212 For up to the time that certain persons came from James, he ate his meals with the Gentile [converts]; but when the men [from Jerusalem] arrived, he withdrew and held himself aloof from the Gentiles and [ate] separately for fear of those of the circumcision [party].

1313 The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy.

1313 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

1313 Then the rest of the Jews joined his hypocrisy, so that even Barnabas was carried away by their hypocrisy.

1313 The other Jews also joined him in this hypocritical behavior, to the extent that even Barnabas was caught up in their hypocrisy.

1313 And the rest of the Jews along with him also concealed their true convictions and acted insincerely, with the result that even Barnabas was carried away by their hypocrisy (their example of insincerity and pretense).

1414 But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, "If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews?

1414 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

1414 But when I saw that they were deviating from the truth of the gospel, I told Cephas in front of everyone, "If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel Gentiles to live like Jews?"

1414 But when I saw that they were not acting consistently with the truth of the gospel, I told Cephas in front of everyone, "Though you are a Jew, you have been living like a gentile and not like a Jew. So how can you insist that the gentiles must live like Jews?"

1414 But as soon as I saw that they were not straightforward and were not living up to the truth of the Gospel, I said to Cephas (Peter) before everybody present, If you, though born a Jew, can live [as you have been living] like a Gentile and not like a Jew, how do you dare now to urge and practically force the Gentiles to [comply with the ritual of Judaism and] live like Jews?

Justified By Faith In Christ

1515 "We are Jews by nature and not sinners from among the Gentiles;

1515 We who are Jews by nature, and not sinners of the Gentiles,

1515 We are Jews by birth and not "Gentile sinners";

1515 We ourselves are Jews by birth, and not gentile sinners,

1515 [I went on to say] Although we ourselves (you and I) are Jews by birth and not Gentile (heathen) sinners,

1616 nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.

1616 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

1616 yet we know that no one is justified by the works of the law but by faith in Jesus Christ. And we have believed in Christ Jesus, so that we might be justified by faith in Christ and not by the works of the law, because by the works of the law no human being will be justified.

1616 yet we know that a person is not justified by doing what the Law requires, but rather by the faithfulness of Jesus the Messiah. We, too, have believed in the Messiah Jesus so that we might be justified by the faithfulness of the Messiah and not by doing what the Law requires, for no human being will be justified by doing what the Law requires.

1616 Yet we know that a man is justified or reckoned righteous and in right standing with God not by works of the Law, but [only] through faith and [absolute] reliance on and adherence to and trust in Jesus Christ (the Messiah, the Anointed One). [Therefore] even we [ourselves] have believed on Christ Jesus, in order to be justified by faith in Christ and not by works of the Law [for we cannot be justified by any observance of the ritual of the Law given by Moses], because by keeping legal rituals and by works no human being can ever be justified (declared righteous and put in right standing with God).

1717 "But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be!

1717 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.

1717 But if, while seeking to be justified by Christ, we ourselves are also found to be sinners, is Christ then a promoter of sin? Absolutely not!

1717 Now if we, while trying to be justified by the Messiah, have been found to be sinners, does that mean that the Messiah is serving the interests of sin? Of course not!

1717 But if, in our desire and endeavor to be justified in Christ [to be declared righteous and put in right standing with God wholly and solely through Christ], we have shown ourselves sinners also and convicted of sin, does that make Christ a minister (a party and contributor) to our sin? Banish the thought! [Of course not!]

1818 "For if I rebuild what I have once destroyed, I prove myself to be a transgressor.

1818 For if I build again the things which I destroyed, I make myself a transgressor.

1818 If I rebuild those things that I tore down, I show myself to be a lawbreaker.

1818 For if I rebuild something that I tore down, I demonstrate that I am a wrongdoer.

1818 For if I [or any others who have taught that the observance of the Law of Moses is not essential to being justified by God should now by word or practice teach or intimate that it is essential to] build up again what I tore down, I prove myself a transgressor.

1919 "For through the Law I died to the Law, so that I might live to God.

1919 For I through the law am dead to the law, that I might live unto God.

1919 For through the law I have died to the law, that I might live to God. I have been crucified with Christ;

1919 For through the Law I died to the Law so that I might live for God. I have been crucified with the Messiah.

1919 For I through the Law [under the operation of the curse of the Law] have [in Christ's death for me] myself died to the Law and all the Law's demands upon me, so that I may [henceforth] live to and for God.

2020 "I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the 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.

2020 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

2020 and I no longer live, but Christ lives in me. The life I now live in the flesh, I live by faith in the Son of God, who loved me and gave Himself for me.

2020 I no longer live, but the Messiah lives in me, and the life that I am now living in this body I live by the faithfulness of the Son of God, who loved me and gave himself for me.

2020 I have been crucified with Christ [in Him I have shared His crucifixion]; it is no longer I who live, but Christ (the Messiah) lives in me; and the life I now live in the body I live by faith in (by adherence to and reliance on and complete trust in) the Son of God, Who loved me and gave Himself up for me.

2121 "I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly."

2121 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

2121 I do not set aside the grace of God; for if righteousness comes through the law, then Christ died for nothing.

2121 I do not misapply God's grace, for if righteousness comes about by doing what the Law requires, then the Messiah died for nothing.

2121 [Therefore, I do not treat God's gracious gift as something of minor importance and defeat its very purpose]; I do not set aside and invalidate and frustrate and nullify the grace (unmerited favor) of God. For if justification (righteousness, acquittal from guilt) comes through [observing the ritual of] the Law, then Christ (the Messiah) died groundlessly and to no purpose and in vain. [His death was then wholly superfluous.]



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