« | Galatians 2 | » |
1 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me.
2 I went up by revelation; and I laid before them (but privately before those who were of repute) the gospel which I preach among the Gentiles, lest somehow I should be running or had run in vain.
3 But even Titus, who was with me, was not compelled to be circumcised, though he was a Greek.
4 But because of false brethren secretly brought in, who slipped in to spy out our freedom which we have in Christ Jesus, that they might bring us into bondage --
5 to them we did not yield submission even for a moment, that the truth of the gospel might be preserved for you.
6 And from those who were reputed to be something (what they were makes no difference to me; God shows no partiality) -- those, I say, who were of repute added nothing to me;
7 but on the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised
8 (for he who worked through Peter for the mission to the circumcised worked through me also for the Gentiles),
9 and when they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised;
10 only they would have us remember the poor, which very thing I was eager to do.
11 But when Cephas came to Antioch I opposed him to his face, because he stood condemned.
12 For before certain men came from James, he ate with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party.
13 And with him the rest of the Jews acted insincerely, so that even Barnabas was carried away by their insincerity.
14 But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas before them all, "If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?"
15 We ourselves, who are Jews by birth and not Gentile sinners,
16 yet who know that a man is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus, in order to be justified by faith in Christ, and not by works of the law, because by works of the law shall no one be justified.
17 But if, in our endeavor to be justified in Christ, we ourselves were found to be sinners, is Christ then an agent of sin? Certainly not!
18 But if I build up again those things which I tore down, then I prove myself a transgressor.
19 For I through the law died to the law, that I might live to God.
20 I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and 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.
21 I do not nullify the grace of God; for if justification were through the law, then Christ died to no purpose.
The Revised Standard Version (RSV)
The Revised Standard Version (RSV) is a widely respected English translation of the Bible that was first published in 1952 by the National Council of Churches. It was developed as a revision of the American Standard Version (ASV) of 1901, with the primary aim of providing a more accurate and readable text while retaining the literary qualities of its predecessor. The RSV sought to modernize the language of the ASV without sacrificing its faithfulness to the original Hebrew, Aramaic, and Greek manuscripts, making it a significant milestone in the history of English Bible translations.
One of the key features of the RSV is its commitment to formal equivalence, or a word-for-word translation approach. This method ensures that the translation closely mirrors the structure and wording of the original texts, allowing readers to engage more directly with the biblical languages. The translators of the RSV were guided by the latest biblical scholarship of their time, and they endeavored to produce a text that was both accurate and elegant. This combination of precision and literary quality has made the RSV a popular choice for both academic study and liturgical use.
The RSV also stands out for its ecumenical appeal. It was one of the first translations to be accepted across a wide range of Christian denominations, including Protestant, Catholic, and Orthodox traditions. This broad acceptance was partly due to the inclusive approach of the translation committee, which included scholars from various religious backgrounds. The RSV’s ecumenical nature helped it gain widespread usage in churches, seminaries, and universities, fostering a greater sense of unity among different Christian communities.
Despite its many strengths, the RSV has faced some criticism over the years. Some conservative scholars and readers have expressed concerns about certain translation choices, arguing that they reflect modernist theological perspectives. Additionally, the RSV’s use of archaic language in certain passages has been a point of contention for those seeking a more contemporary rendering of the Bible. Nonetheless, the Revised Standard Version remains a highly respected and influential translation, valued for its accuracy, literary excellence, and broad ecumenical acceptance. It continues to serve as a foundation for later revisions and translations, such as the New Revised Standard Version (NRSV) and the English Standard Version (ESV).