Basahin ang Orihinal na Teksto

Ἔπειτα Epeita Then διὰ dia after δεκατεσσάρων dekatessarōn fourteen ἐτῶν etōn years πάλιν palin again ἀνέβην anebēn I went up εἰς eis to Ἱεροσόλυμα Hi'erosoluma Jerusalem μετὰ meta with Βαρναβᾶ Barnaba Barnabas συμπαραλαβὼν sumparalabōn having taken with [me] καὶ kai also Τίτον· Titon Titus;

ἀνέβην anebēn I went up δὲ de now κατὰ kata according to ἀποκάλυψιν apokalupsin a revelation καὶ kai and ἀνεθέμην anethemēn set before αὐτοῖς autois them τὸ to the εὐαγγέλιον euangelion gospel ὃ ho that κηρύσσω kērussō I proclaim ἐν en among τοῖς tois the ἔθνεσιν, ethnesin Gentiles — κατ᾽ kat᾽ apart ἰδίαν idian privately δὲ de however τοῖς tois to those δοκοῦσιν, dokousin esteemed — μή mē lest πως pōs perhaps εἰς eis in κενὸν kenon vain τρέχω trechō I may be running ἢ ē or ἔδραμον. edramon have run.

ἀλλ᾽ all᾽ But οὐδὲ oude not even Τίτος Titos Titus ὁ ho who [was] σὺν sun with ἐμοί, emoi me myself, Ἕλλην Hellēn a Greek ὤν, ōn being, ἠναγκάσθη ēnagkasthē was compelled περιτμηθῆναι· peritmēthēnai to be circumcised;

διὰ dia because of δὲ de even τοὺς tous the παρεισάκτους pareisaktous brought in secretly ψευδαδέλφους, pseudadelphous false brothers, οἵτινες oitines who παρεισῆλθον pareisēlthon came in by stealth κατασκοπῆσαι kataskopēsai to spy out τὴν tēn the ἐλευθερίαν eleutherian freedom ἡμῶν hēmōn of us ἣν hēn which ἔχομεν echomen we have ἐν en in Χριστῷ Christō Christ Ἰησοῦ, Iēsou Jesus, ἵνα ina that ἡμᾶς hēmas us καταδουλώσουσιν, katadoulōsousin they will enslave,

οἷς hois to whom οὐδὲ oude not even πρὸς pros for ὥραν hōran an hour εἴξαμεν eixamen did we yield τῇ tēa <the> ὑποταγῇ, hupotagēa in subjection, ἵνα ina so that ἡ hē the ἀλήθεια alētheia truth τοῦ tou of the εὐαγγελίου euangeliou gospel διαμείνῃ diameinē may continue πρὸς pros with ὑμᾶς. humas you.

ἀπὸ apo Of δὲ de now τῶν tōn those δοκούντων dokountōn esteemed εἶναί einai to be τι, ti something — ὁποῖοί hopoioi whatsoever ποτε pote formerly ἦσαν ēsan they were οὐδέν ouden no [thing] μοι moi to me διαφέρει· diapherei makes a difference; πρόσωπον prosōpon [the] face θεὸς theos God ἀνθρώπου anthrōpou of a man οὐ ou not λαμβάνει· lambanei does take [account of]; ἐμοὶ emoi to me myself γὰρ gar for οἱ hoi the δοκοῦντες dokountes esteemed οὐδὲν ouden no [thing] προσανέθεντο, prosanethento added,

ἀλλὰ alla But τοὐναντίον, tounantion on the contrary, ἰδόντες idontes having seen ὅτι hoti that πεπίστευμαι pepisteumai I have been entrusted with τὸ to the εὐαγγέλιον euangelion gospel τῆς tēs of the ἀκροβυστίας akrobustias uncircumcision καθὼς kathōs even as Πέτρος Petros Peter [with that] τῆς tēs of the περιτομῆς, peritomēs circumcision

ὁ ho the [One] γὰρ gar for ἐνεργήσας energēsas having worked Πέτρῳ Petrō in Peter εἰς eis for ἀποστολὴν apostolēn apostleship τῆς tēs of the περιτομῆς peritomēs circumcision ἐνήργησεν enērgēsen did καὶ kai also ἐμοὶ emoi in me myself εἰς eis toward τὰ ta the ἔθνη, ethnē Gentiles —

καὶ kai and γνόντες gnontes having known τὴν tēn the χάριν charin grace τὴν tēn which δοθεῖσάν dotheisan having been given μοι, moi to me, Ἰάκωβος Iakōbos James καὶ kai and Κηφᾶς Kēphas Cephas καὶ kai and Ἰωάννης, Iōannēs John, οἱ hoi those δοκοῦντες dokountes esteemed στῦλοι stuloi pillars εἶναι, einai to be, δεξιὰς dexias [the] right hands ἔδωκαν edōkan gave ἐμοὶ emoi to me myself καὶ kai and Βαρναβᾷ Barnaba to Barnabas κοινωνίας, koinōnias of fellowship, ἵνα ina that ἡμεῖς hēmeis we ourselves [should go] εἰς eis to τὰ ta the ἔθνη, ethnē Gentiles, αὐτοὶ autoi they δὲ de however εἰς eis to τὴν tēn the περιτομήν, peritomēn circumcision,

μόνον monon Only [they asked] τῶν tōn the πτωχῶν ptōchōn poor ἵνα ina that μνημονεύωμεν· mnēmoneuōmen we may remember; ὃ ho that καὶ kai also ἐσπούδασα espoudasa I was eager αὐτὸ auto [the] same τοῦτο touto thing ποιῆσαι.¶ poiēsai to do.

Ὅτε Hote When δὲ de however ἦλθεν ēlthen came Κηφᾶς Kēphas Peter εἰς eis to Ἀντιόχειαν, Antiocheian Antioch, κατὰ kata to πρόσωπον prosōpon face αὐτῷ autō his ἀντέστην, antestēn I opposed [him], ὅτι hoti because κατεγνωσμένος kategnōsmenos condemned ἦν. ēn he was standing.

πρὸ pro Before τοῦ tou <the> γὰρ gar for ἐλθεῖν elthein to come τινας tinas certain ones ἀπὸ apo from Ἰακώβου Iakōbou James μετὰ meta with τῶν tōn the ἐθνῶν ethnōn Gentiles συνήσθιεν· sunēsthien he was eating; ὅτε hote when δὲ de however ἦλθον, ēlthon they came, ὑπέστελλεν hupestellen he was drawing back καὶ kai and ἀφώριζεν aphōrizen he was separating ἑαυτὸν he'auton himself φοβούμενος phoboumenos being afraid of τοὺς tous those ἐκ ek of περιτομῆς· peritomēs [the] circumcision;

καὶ kai And συνυπεκρίθησαν sunupekrithēsan acted hypocritically αὐτῷ autō with him καὶ kai also οἱ hoi the λοιποὶ loipoi rest Ἰουδαῖοι Ioudaioi of [the] Jews ὥστε hōste so that καὶ kai even Βαρναβᾶς Barnabas Barnabas συναπήχθη sunapēchthē was carried away αὐτῶν autōn of them τῇ tēa by the ὑποκρίσει. hupokrisei hypocrisy.

ἀλλ᾽ all᾽ But ὅτε hote when εἶδον eidon I saw ὅτι hoti that οὐκ ouk not ὀρθοποδοῦσιν orthopodousin they are walking uprightly πρὸς pros according to τὴν tēn the ἀλήθειαν alētheian truth τοῦ tou of the εὐαγγελίου, euangeliou gospel, εἶπον eipon I said τῷ tō <the> Κηφᾷ Kēpha to Peter ἔμπροσθεν emprosthen before πάντων· pantōn all; εἰ ei If σὺ su you yourself Ἰουδαῖος Ioudaios a Jew ὑπάρχων huparchōn being ἐθνικῶς ethnikōs like a Gentile καὶ kai and Ἰουδαϊκῶς Ioudaikōs like a Jew ζῇς, zēas live, πῶς pōs why τὰ ta the ἔθνη ethnē Gentiles ἀναγκάζεις anagkazeis do you compel ἰουδαΐζειν; ioudaizein to Judaize?

ἡμεῖς hēmeis We ourselves φύσει phusei by birth Ἰουδαῖοι Ioudaioi Jews καὶ kai and οὐκ ouk not ἐξ ex of ἐθνῶν ethnōn [the] Gentiles ἁμαρτωλοί· hamartōloi sinners;

εἰδότες eidotes knowing δὲ de then ὅτι hoti that οὐ ou not δικαιοῦται dikaioutai is justified ἄνθρωπος anthrōpos a man ἐξ ex by ἔργων ergōn works νόμου nomou of law ἐὰν ean only μὴ mē except διὰ dia through πίστεως pisteōs faith Ἰησοῦ Iēsou from Jesus Χριστοῦ, Christou Christ καὶ kai even ἡμεῖς hēmeis we ourselves εἰς eis in Χριστὸν Christon Christ Ἰησοῦν Iēsoun Jesus ἐπιστεύσαμεν, episteusamen believed, ἵνα ina that δικαιωθῶμεν dikaiōthōmen we may be justified ἐκ ek by πίστεως pisteōs faith Χριστοῦ Christou from Christ καὶ kai and οὐκ ouk not ἐξ ex by ἔργων ergōn works νόμου· nomou of the Law; ὅτι hoti since ἐξ ex by ἔργων ergōn works νόμου nomou of the Law οὐ ou not δικαιωθήσεται dikaiōthēsetai will be justified πᾶσα pasa any σάρξ. sarx flesh.

εἰ ei If δὲ de however ζητοῦντες zētountes seeking δικαιωθῆναι dikaiōthēnai to be justified ἐν en in Χριστῷ Christō Christ εὑρέθημεν heurethēmen have been found καὶ kai also αὐτοὶ autoi we ourselves ἁμαρτωλοί, hamartōloi sinners, ἆρα ara surely not [is] Χριστὸς Christos Christ ἁμαρτίας hamartias of sin διάκονος; diakonos a minister? μὴ mē Never γένοιτο. genoito would it be!

εἰ ei If γὰρ gar for ἃ ha that κατέλυσα, katelusa I had torn down, ταῦτα tauta these things πάλιν palin again οἰκοδομῶ, oikodomō I build, παραβάτην parabatēn a transgressor ἐμαυτὸν emauton myself συνιστάνω· sunistanō I prove;

ἐγὼ egō I myself γὰρ gar for διὰ dia through νόμου nomou [the] Law νόμῳ nomō to [the] Law ἀπέθανον, apethanon died, ἵνα ina that θεῷ theō to God ζήσω. zēsō I may live. Χριστῷ Christō [20] to Christ συνεσταύρωμαι· sunestaurōmai I have been crucified with;

ζῶ zō I live δὲ de now οὐκέτι ouketi no longer ἐγώ, egō I myself, ζῇ zēa lives δὲ de however ἐν en in ἐμοὶ emoi me myself Χριστός· Christos Christ; ὃ ho that which δὲ de then νῦν nun now ζῶ zō I live ἐν en in σαρκί, sarki [the] flesh, ἐν en through πίστει pistei faith ζῶ zō I live τῇ tēa that τοῦ tou from the υἱοῦ huiou Son τοῦ tou <the> θεοῦ theou of God τοῦ tou the [One who] ἀγαπήσαντός agapēsantos having loved με me me καὶ kai and παραδόντος paradontos having given up ἑαυτὸν he'auton Himself ὑπὲρ huper for ἐμοῦ. emou me.

οὐκ ouk Not ἀθετῶ athetō I do set aside τὴν tēn the χάριν charin grace τοῦ tou <the> θεοῦ· theou of God; εἰ ei if γὰρ gar for διὰ dia through νόμου nomou [the] Law δικαιοσύνη, dikaiosunē righteousness [is], ἄρα ara then Χριστὸς Christos Christ δωρεὰν dōrean for naught ἀπέθανεν.¶ apethanen died.