« | Galatians 2 | » |
1 After 14 years I went back to Jerusalem with Barnabas and took Titus with me.
2 I went there because God showed me that I should go. I explained to them the message that I tell the non- Jewish people. I also met alone with those who were considered to be the leaders. I wanted to be sure we were in agreement so that my past work and the work I do now would not be wasted.
3 Titus, who was with me, is a Greek. But these leaders still did not force him to be circumcised.
4 We needed to talk about these problems, because some who pretended to be our brothers had come into our group secretly. They came in like spies to find out about the freedom we have in Christ Jesus. They wanted to make us slaves,
5 but we did not agree with anything those false brothers wanted. We wanted the truth of the Good News to continue for you.
6 Those men who were considered to be important did not change the Good News message I tell people. (It doesn't matter to me if they were "important" or not. To God everyone is the same.)
7 But these leaders saw that God had given me a special work, the same as Peter. God gave Peter the work of telling the Good News to the Jews. But God gave me the work of telling the Good News to the non-Jewish people.
8 God gave Peter the power to work as an apostle for the Jewish people. God gave me the power to work as an apostle too, but for those who are not Jews.
9 James, Peter, and John seemed to be the leaders. And they saw that God had given me this special gift of ministry, so they accepted Barnabas and me. They said to us, "We agree that you should go to those who are not Jews, and we will go to the Jews."
10 They asked us to do only one thing—to remember to help those who are poor. And this was something that I really wanted to do.
11 When Peter came to Antioch, he did something that was not right. I stood against him, because he was wrong.
12 This is what happened: When Peter first came to Antioch, he ate and associated with the non-Jewish people. But when some Jewish men came from James, Peter separated himself from the non-Jews. He stopped eating with them, because he was afraid of the Jews who believe that all non-Jewish people must be circumcised.
13 So Peter was a hypocrite. The other Jewish believers joined with him, so they were hypocrites too. Even Barnabas was influenced by what these Jewish believers did.
14 They were not following the truth of the Good News. When I saw this, I spoke to Peter in front of everyone. I said, "Peter, you are a Jew, but you don't live like one. You live like someone who is not a Jew. So why are you trying to force those who are not Jewish to live like Jews?"
15 We are Jews by birth. We were not born "sinners," as we call those who are not Jews.
16 But we know that no one is made right with God by following the law. It is trusting in Jesus Christ that makes a person right with God. So we have put our faith in Christ Jesus, because we wanted to be made right with God. And we are right with him because we trusted in Christ— not because we followed the law. I can say this because no one can be made right with God by following the law.
17 We Jews came to Christ to be made right with God, so it is clear that we were sinners too. Does this mean that Christ makes us sinners? Of course not.
18 But I would be wrong to begin teaching again those things that I gave up.
19 It was the law itself that caused me to end my life under the law. I died to the law so that I could live for God. I have been nailed to the cross with Christ.
20 So I am not the one living now—it is Christ living in me. I still live in my body, but I live by faith in the Son of God. He is the one who loved me and gave himself to save me.
21 I am not the one destroying the meaning of God's grace. If following the law is how people are made right with God, then Christ did not have to die.
The Easy-To-Read Version (ERV)
The Easy-To-Read Version (ERV) is a Bible translation specifically designed to be accessible and comprehensible for people with limited reading skills or those for whom English is a second language. Originally published in 1987 by the World Bible Translation Center, the ERV was initially developed to serve the deaf community, using a simplified vocabulary and straightforward sentence structures. The goal of the ERV is to make the scriptures understandable to a wide range of readers, ensuring that everyone can grasp the essential messages of the Bible without being hindered by complex language or archaic terms.
One of the defining characteristics of the ERV is its commitment to clarity and simplicity. The translators employed a thought-for-thought translation philosophy, focusing on conveying the meaning of the original texts in plain, everyday English. This approach ensures that readers can easily comprehend the Bible’s teachings and narratives, making it a valuable resource for children, new Christians, and those with limited literacy skills. The ERV avoids technical theological terms and instead uses language that is commonly spoken, making it accessible for personal study and public reading alike.
The ERV also pays careful attention to the cultural and contextual nuances of the original manuscripts. The translators sought to present the Bible’s messages in a way that is relevant and meaningful to contemporary readers while maintaining faithfulness to the original texts. This cultural sensitivity helps bridge the gap between ancient scriptures and modern readers, allowing them to connect more deeply with the biblical stories and teachings. Additionally, the ERV includes helpful footnotes and cross-references that provide further explanation and context, enhancing the reader’s understanding of the text.
Despite its strengths, the ERV has faced some criticism from those who prefer more traditional or literal translations. Critics argue that the simplified language and thought-for-thought approach can sometimes result in a loss of depth and richness found in the original texts. Some theologians believe that the ERV’s emphasis on accessibility may lead to oversimplification of complex theological concepts. Nonetheless, the Easy-To-Read Version remains a highly valuable translation for its target audience, offering a clear and approachable rendition of the Bible that helps people of all backgrounds engage with and understand the scriptures.