« | Galatians 2 | » |
1 Fourteen years later I went to Jerusalem with Barnabas. I also took along Titus.
2 But I went there because God had told me to go, and I explained the good news that I had been preaching to the Gentiles. Then I met privately with the ones who seemed to be the most important leaders. I wanted to make sure that my work in the past and my future work would not be for nothing.
3 Titus went to Jerusalem with me. He was a Greek, but still he wasn't forced to be circumcised.
4 We went there because of those who pretended to be followers and had sneaked in among us as spies. They had come to take away the freedom that Christ Jesus had given us, and they were trying to make us their slaves.
5 But we wanted you to have the true message. That's why we didn't give in to them, not even for a second.
6 Some of them were supposed to be important leaders, but I didn't care who they were. God doesn't have any favorites! None of these so-called special leaders added anything to my message.
7 They realized that God had sent me with the good news for Gentiles, and that he had sent Peter with the same message for Jews.
8 God, who had sent Peter on a mission to the Jews, was now using me to preach to the Gentiles.
9 James, Peter, and John realized that God had given me the message about his undeserved kindness. And these men are supposed to be the backbone of the church. They even gave Barnabas and me a friendly handshake. This was to show that we would work with Gentiles and that they would work with Jews.
10 They only asked us to remember the poor, and that was something I had always been eager to do.
11 When Peter came to Antioch, I told him face to face that he was wrong.
12 He used to eat with Gentile followers of the Lord, until James sent some Jewish followers. Peter was afraid of the Jews and soon stopped eating with Gentiles.
13 He and the other Jews hid their true feelings so well that even Barnabas was fooled.
14 But when I saw that they were not really obeying the truth that is in the good news, I corrected Peter in front of everyone and said: Peter, you are a Jew, but you live like a Gentile. So how can you force Gentiles to live like Jews?
15 We are Jews by birth and are not sinners like Gentiles.
16 But we know that God accepts only those who have faith in Jesus Christ. No one can please God by simply obeying the Law. So we put our faith in Christ Jesus, and God accepted us because of our faith.
17 When we Jews started looking for a way to please God, we discovered that we are sinners too. Does this mean that Christ is the one who makes us sinners? No, it doesn't!
18 But if I tear down something and then build it again, I prove that I was wrong at first.
19 It was the Law itself that killed me and freed me from its power, so that I could live for God. I have been nailed to the cross with Christ.
20 I have died, but Christ lives in me. And I now live by faith in the Son of God, who loved me and gave his life for me.
21 I don't turn my back on God's undeserved kindness. If we can be acceptable to God by obeying the Law, it was useless for Christ to die.
The Contemporary English Version (CEV)
The Contemporary English Version (CEV) is a modern Bible translation that aims to make the scriptures accessible and understandable to a broad audience, including children and those with limited English proficiency. Published by the American Bible Society in 1995, the CEV emphasizes clarity, readability, and ease of comprehension. Unlike more literal translations, the CEV uses a thought-for-thought translation philosophy, which focuses on conveying the original meaning of the text in a way that is clear and straightforward for contemporary readers.
One of the key features of the CEV is its use of everyday language and simple sentence structures. The translators avoided theological jargon and archaic terms, instead opting for language that is commonly used in daily conversation. This makes the CEV particularly well-suited for public reading, educational settings, and outreach programs where the audience might not be familiar with traditional biblical language. The translation strives to communicate the essence of the biblical message without the barriers that complex language can sometimes create.
The CEV also pays special attention to cultural sensitivity and inclusivity. The translators sought to avoid expressions and idioms that might be misunderstood or offensive in different cultural contexts. Additionally, the CEV includes gender-neutral language where appropriate, aiming to make the text more inclusive while still remaining faithful to the original manuscripts. This approach helps ensure that Bible teachings are accessible to a diverse global audience, promoting understanding and acceptance across different cultures and communities.
Despite its strengths, the CEV has faced some criticism from those who prefer more literal translations. Critics argue that the CEV emphasises on simplicity and readability which can sometimes result in a loss of nuance and depth found in the original languages. Some theologians and scholars believe that the thought-for-thought approach may oversimplify complex theological concepts. Nevertheless, the Contemporary English Version remains a valuable resource for many readers, offering a clear and approachable rendition of the Bible that is particularly effective for those new to the scriptures or those seeking a more accessible way to engage with the biblical text.