Galatians 2:2
New International Version
I went in response to a revelation and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain.

New Living Translation
I went there because God revealed to me that I should go. While I was there I met privately with those considered to be leaders of the church and shared with them the message I had been preaching to the Gentiles. I wanted to make sure that we were in agreement, for fear that all my efforts had been wasted and I was running the race for nothing.

English Standard Version
I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain.

Berean Standard Bible
I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I spoke privately to those recognized as leaders, for fear that I was running or had already run in vain.

Berean Literal Bible
Now I went up according to a revelation and set before them the gospel that I proclaim among the Gentiles; but apart individually to those esteemed, lest hardly I might be running or have run in vain.

King James Bible
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.

New King James Version
And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain.

New American Standard Bible
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 somehow I might be running, or had run, in vain.

NASB 1995
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.

NASB 1977
And 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.

Legacy Standard Bible
And I went up because of a revelation, and I laid out to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, lest somehow I might be running, or had run, in vain.

Amplified Bible
I went up [to Jerusalem] because of a [divine] revelation, and I put before them the gospel which I preach among the Gentiles. But I did so in private before those of reputation, for fear that I might be running or had run [the course of my ministry] in vain.

Christian Standard Bible
I went up according to a revelation and presented to them the gospel I preach among the Gentiles, but privately to those recognized as leaders. I wanted to be sure I was not running, and had not been running, in vain.

Holman Christian Standard Bible
I went up according to 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 the race, in vain.

American Standard Version
And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles but privately before them who were of repute, lest by any means I should be running, or had run, in vain.

Aramaic Bible in Plain English
But I went up with revelation and I revealed to them The Gospel which I preached among the Gentiles. And I showed it privately to those who were considered to be something, otherwise I would have run in vain or might run in vain.

Contemporary English Version
But I went there because God had told me to go, and I explained the good news 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 my work in the past and my future work would not be for nothing.

Douay-Rheims Bible
And I went up according to revelation; and communicated to them the gospel, which I preach among the Gentiles, but apart to them who seemed to be some thing: lest perhaps I should run, or had run in vain.

English Revised Version
And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles, but privately before them who were of repute, lest by any means I should be running, or had run, in vain.

GOD'S WORD® Translation
I went in response to a revelation [from God]. I showed them the way I spread the Good News among people who are not Jewish. I did this in a private meeting with those recognized as important people to see whether all my efforts had been wasted.

Good News Translation
I went because God revealed to me that I should go. In a private meeting with the leaders I explained the gospel message that I preach to the Gentiles. I did not want my work in the past or in the present to be a failure.

International Standard Version
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.

Literal Standard Version
and I went up by revelation, and submitted the good news to them that I preach among the nations, and privately to those esteemed, lest I ran or might run in vain;

Majority Standard Bible
I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I spoke privately to those recognized as leaders, for fear that I was running or had already run in vain.

New American Bible
I went up in accord with a revelation, and I presented to them the gospel that I preach to the Gentiles—but privately to those of repute—so that I might not be running, or have run, in vain.

NET Bible
I went there because of a revelation and presented to them the gospel that I preach among the Gentiles. But I did so only in a private meeting with the influential people, to make sure that I was not running--or had not run--in vain.

New Revised Standard Version
I went up in response to a revelation. Then I laid before them (though only in a private meeting with the acknowledged leaders) the gospel that I proclaim among the Gentiles, in order to make sure that I was not running, or had not run, in vain.

New Heart English Bible
I went up by revelation, and I explained to them the Good News which I proclaim among those who are not Jewish, but privately before those who were respected, for fear that I might be running, or had run, in vain.

Webster's Bible Translation
And I went by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to them who were of reputation, lest by any means I should run, or had run in vain.

Weymouth New Testament
I went up in obedience to a revelation of God's will; and I explained to them the Good News which I proclaim among the Gentiles. To the leaders of the Church this explanation was made in private, lest by any means I should be running, or should already have run, in vain.

World English Bible
I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.

Young's Literal Translation
and I went up by revelation, and did submit to them the good news that I preach among the nations, and privately to those esteemed, lest in vain I might run or did run;

Additional Translations ...
Audio Bible



Context
The Council at Jerusalem
1Fourteen years later I went up again to Jerusalem, accompanied by Barnabas. I took Titus along also. 2 I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I spoke privately to those recognized as leaders, for fear that I was running or had already run in vain. 3Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.…

Cross References
Acts 15:2
And after engaging these men in sharp debate, Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question.

Romans 9:16
So then, it does not depend on man's desire or effort, but on God's mercy.

1 Corinthians 9:24
Do you not know that in a race all the runners run, but only one receives the prize? Run in such a way as to take the prize.

1 Corinthians 9:26
Therefore I do not run aimlessly; I do not fight like I am beating the air.

2 Corinthians 12:1
I must go on boasting. Although there is nothing to gain, I will go on to visions and revelations from the Lord.

Galatians 1:6
I am amazed how quickly you are deserting the One who called you by the grace of Christ and are turning to a different gospel--

Galatians 1:12
I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.


Treasury of Scripture

And I went up by revelation, and communicated to 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.

by.

Acts 16:9,10
And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us…

Acts 18:9
Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:

Acts 23:11
And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.

communicated.

Galatians 2:9
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.

See on ch.

Galatians 1:16
To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

Acts 15:4,12
And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them…

1 Corinthians 1:23
But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

privately.

Galatians 2:6,9
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: …

Ecclesiastes 10:1
Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.

Acts 5:34
Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;

I should.

Matthew 10:16
Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

1 Corinthians 9:26
I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

Philippians 2:16
Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

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Galatians 2
1. He shows when he went up again to Jerusalem, and for what purpose;
3. and that Titus was not circumcised;
11. and that he resisted Peter, and told him the reason;
14. why he and others, being Jews, believe in Christ to be justified by faith, and not by works;
20. and that they live not in sin, who are so justified.














(2) By revelation.--Revelations seem to have been vouchsafed to the Apostle in various ways--most frequently in dreams or nocturnal visions (Acts 16:9; Acts 18:9; Acts 23:11; Acts 27:23), but also in a state of trance (Acts 22:17), and through other undefined modes of intimation (Acts 16:6-7; Acts 20:22-23). By what particular form of revelation he was guided in this instance does not appear. It would seem that this inward spiritual guidance granted privately to the Apostle coincided with a formal commission from the Church at Antioch (Acts 15:2), which, as the external and apparent side of the transaction, is naturally related by the historian, while it is just as naturally omitted by the Apostle, whose thoughts are directed rather to his own personal conduct and motives. . . . Verse 2. - And I went up by revelation; or, and I went up in accordance with a revela-lion (ἀνέβην δὲ κατὰ ἀποκάλυτιν). The form of sentence in the Greek is similar to that(e.g.) in John 21:1; Romans 3:22; James 1:6: a word of the preceding context is taken up afresh for the purpose of being qualified or explained. Revelations were frequently made to the apostle, both to communicate important truths (Ephesians 3:3) and to direct or encourage his proceedings. They appear to have been made in different ways: as, through dreams or visions (Acts 16:9, 10; Acts 18:9; Acts 22:18-21; Acts 27:23); through prophets (Acts 13:2; Acts 21:11); often, no doubt, through a strong impulse borne in upon his spirit, prompting him to, or debarring him from, some particular line of conduct (Acts 16:6, 7). The journey now in question being that recorded by St. Luke (Acts 15, init.), we have to observe that St. Luke ascribes his going to a decision come to by the brethren at Antioch (Acts 15:2). But there is no discrepancy here. It is an obvious supposition, that the apostle, taking into consideration, perhaps, the prejudice entertained against him at Jerusalem, not only, as Christ had himself intimated to him, by the unbelieving Jews (Acts 22:18), but, as James later on confessed, by even the members of the Church itself (Acts 21:21; comp. on both points, Romans 16:31), felt at first some hesitation in accepting the commission; was he by going likely to forward their views? - but that his hesitation was overruled by Christ himself, who in some way revealed to him that it was his will that he should go. Similarly, when visiting Jerusalem for the first time after his conversion, his hasty departure from the city is attributed by St. Luke to the care of the disciples for his safety (Acts 9:25); whereas St. Paul, in his speech from the stairs, ascribes it to a" trance," in which the Lord appearing to him bade him to depart thence without delay (Acts 22:17, 21) The two accounts in each instance are mutually supplementary, the one viewing the case historically from the outside, the other as an autobiographical reminiscence from within. The apostle's reason for thus pointedly mentioning the especial direction under which he took this journey, had evidently reference to its being the design of Christ, that thereby, together with other objects to be subserved by it, the doctrine and ministerial work of Paul should be sealed with the recognition of his first apostles and of his earliest Church - a result of prime necessity for the prosperous development of the whole Church; more important, perhaps, than even its more ostensible result as described by St. Luke. And communicated unto them (καὶ ἀνεθέμην αὐτοῖς); and I laid before them. The verb occurs in the New Testament besides only in Acts 25:14, where it means simply giving the king an account of Paul's case with the view apparently of getting his opinion upon it. In the present case St. Paul stated his doctrine to the persons referred to, with the view likewise of seeing what they would say; but certainly not with any intention of having it modified by their suggestions (cf. the use of ἀνέθετο in 2 Macc. 3:9, which presents a curiously similar conjunction of particulars). By them, i.e. those there, are obviously meant, not the inhabitants in general, but the Christians of the place, though not immediately before mentioned. We have the like use of the pronoun in Acts 20:2; 2 Corinthians 2:13. That gospel which I preach (τὸ εὐαγγέλιον ο{ κηρύσσω). The present tense of the verb points to the whole period of his ministry up to the time at which he was writing. It is implied that his teaching had been the same all along. Elsewhere he styles it "my gospel" (Romans 2:16; Romans 16:25; 2 Timothy 2:8). Among the Gentiles (ἐν τοῖς ἔθνεσι); alluding to the complexion of his doctrine as bearing upon the acceptance of Gentiles before God simply upon their faith in Christ (cf. Ephesians 3:1, 6, 8). But privately (κατ ἰδίαν δέ). The phrase, κατ ἰδίαν, occurs sixteen times besides in the New Testament, always in the sense of privately, apart (cf. e.g. Mark 4:34; Mark 6:31, 32; Mark 7:33; Mark 9:2, 28). To them which were of reputation (τοῖς δοκοῦσι); them who were of repute; men eminent in repute and position. The phrase, οἱ δοκοῦντες, was used in this sense both in classical Greek and in the later "common dialect" (Eurip., 'Hec.,' 294; 'Heracl.,' 897; 'Tread.,' 617; 'Herodian,' 6:1). There is no reason to suppose that there is any tone of disparagement in the phrase, as if the persons spoken of "seemed" to be more than they really were. The apostle repeats this participle thrice in the following context - once (ver. 6), as here, absolutely; and twice (vers. 6, 9) with an infinitive. This harping upon δοκοῦντες suggests a surmise that St. Paul's gainsayers in Galatia had been fond of using the expression to designate the persons referred to in disparagement of himself as a man comparatively of no mark. Compare the almost mocking reiteration of "superlatively chief apostles," in 2 Corinthians 11:5 and 12. l 1, referring to "pseudo-apostles." In order to determine who were the persons the apostle thus distinguishes, we naturally refer to St. Luke's account of the circumstances. St. Luke, then, seems to speak of three several meetings held on this occasion. The first (in ver. 4) when Paul and Barnabas with their fellow-deputies, were "received by the Church and the apostles and the elders;" when "they [Paul and Barnabas] declared what great things God had done in co-operation with them." It cannot have been then that St. Paul gave this exposition of his gospel. But certain of the Pharisees who had joined the Church began loudly to insist upon the necessity of Gentile converts being circumcised and conforming to the Law. Whether it was at this first meeting itself that this took place, or subsequently, at all events "the apostles and the elders" judged it to be undesirable that the matter should be further discussed in so large an assemblage of the circumcision, before, in the calmer atmosphere of a private conference, they had themselves considered what course it would be best to adopt. Accordingly, St. Luke tells us (ver. 6), "the apostles and the elders came together to see about this matter." "After much discussion had taken place," which upon a question so closely touching the Jew's national sensibilities must even in this more select body have been fraught with no ordinary excitement, the rising passions of controversy were stilled by Peter; he recalled the story of Cornelius, and founding thereupon, he warned his hearers, that by imposing, as many perhaps even of those then present were wishful to do, the intolerable yoke of Mosaism upon the neck of the Gentile disciples, they ran the risk of contravening and provoking God; for after all (he significantly reminded them), their own hope of salvation, as well as the hope of Gentile believers, was that they would be saved through the grace of the Lord Jesus. Thereupon the "whole company" (πλῆθος, in ver. 12, is used by St. Luke in the same way as in his Gospel (Luke 23:1) when speaking of the Sanhedrin; the eldership of the very large Church of Jerusalem must of itself, without the doubtful addition of elders from Judaean towns, have formed a considerable body) listened with hushed and respectful attention to Paul and Barnabas, while they gave a detailed account of what great signs and wonders God had wrought amongst the Gentiles through them. After this, upon James's proposition, "the apostles and the elders" came to the resolution that, in conjunction with the whole Church, they would choose and depute certain members of their community to convey to the Gentile brethren a certain letter, which very probably (cf. as to diction, vers. 17, 23, with James 2:7; James 1:1) James himself, as presiding in their meeting, with the concurrence of the apostles and the elders, drew up. The words," with the whole Church," coming in here for the first time since ver. 4, indicate a third meeting, in which the general body of believers was prevailed upon to concur in the measures before agreed upon in the second more private meeting. According to the more approved reading of ver. 23 (omitting the καὶ before ἀδελφοί), the letter issues from "the apostles and the elder brethren" alone, as these also were the persons with whom (ver. 2) the deputation from Antioch had been sent to confer. Now, upon the review of all the circumstances as now stated, the second of these three meetings would seem to have presented just such an opportunity as would suit the design which St. Paul had frowned, of expounding his teaching to the leading spirits in Jerusalem. When he and Barnabas were relating those signs and wonders by which the seal of Divine sanction had been put upon their ministry among the Gentiles, it was natural that Paul, here no doubt, as generally "the chief speaker," should tell their hearers with the utmost distinctness what that teaching was which Heaven had thus ratified; most especially that part of it which was so directly relevant to the practical question which was then in debate, and which is so emphatically set forth in the Epistles to the Galatians and the Romans - to wit, that all who believe in Christ are justified and have full peace and sonship with God without any works of Mosaical ceremonialism. This was precisely "the gospel" which here (ver. 2) he speaks of as "preached by him among the Gentiles" "The apostles and the elders" answer perfectly to the description of οἱ δοκοῦντες. For there is no reason for supposing that the οἱ δοκοῦντες of vers. 2 and 6, or the οἱ δοκοῦντες εϊναί τι of ver. 6, represent exactly the same persons as the οἱ δοκοῦντες στύλοι εϊναι of ver. 9. These last are to be conceived of rather as representative of those larger bodies of men recited in the former three references - "James" representing the elders (for the present writer makes no question but that this James "the Lord's brother" was the presiding officer or Bishop of the Church of Jerusalem, and not one of the twelve apostles), and "Cephas and John" representing the twelve, who may be believed to have been all of them at Jerusalem at this time, though these two, certainly the leading ones, are the only ones whose names there happened to be occasion for specifying. Lest by any means I should run, or had run, in vain (μή πως εἰς κενὸν τρέχω η} ἔδραμον). The comparison of 1 Thessalonians 3:5 ἐπείρασεν ὑμᾶς ὁ πειρὰζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν) shows that τρέχω ισ the subjunctive. The present tense, lest I should be running, points to the time of which he is writing and the time onward therefrom. In classical Greek it would have been τρέχοιμι. The use of the verb τρέχω, "run," "rush on," a favourite word with the apostle, well characterizes the zealous forward, speeding manner of his activity. "In vain;" to an empty result; for no good. He intimates that there had been a danger lest the fruits of his earnest work among the Gentiles, might through some cause get wrecked. That this is what he means is clear from 1 Thessalonians 3:5 just cited; and not that there had been any fear lest he might himself have been somehow mistaking his way; most especially, not lest he had been at all mistaken in the doctrine which he taught, a thing which he does not for one moment imagine. His work would have been in danger of being spoilt if the Gentile Churches as planted by himself had been disowned or discountenanced by the mother Church, or if they had got split up into factious parties by the intervention, e.g. of persons coming "from James," telling them that they were not in a state of salvation. To guard against this danger, he was led by Christ himself to seek a formal recognition of his doctrine by the apostles and the elders of the Jerusalemite Church, and through them by that Church itself. As the rank-and-file of the Jewish believers at Jerusalem were even bigotedly attached to the Mosaic Law, and also regarded St. Paul himself with great suspicion, he might very easily have failed of gaining the recognition he required, if he had at once brought the matter before the general body. If their spiritual leaders had not first come forward in the cause of truth, it was but too probable that some fanatical Mosaists would have gained the ear of the multitude, and hurried them away in a course of headlong opposition to Paul and his teaching, from which it might have been very difficult afterwards to recall them.

Parallel Commentaries ...


Greek
I went
ἀνέβην (anebēn)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 305: To go up, mount, ascend; of things: I rise, spring up, come up. From ana and the base of basis; to go up.

in response to
κατὰ (kata)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

a revelation
ἀποκάλυψιν (apokalypsin)
Noun - Accusative Feminine Singular
Strong's 602: An unveiling, uncovering, revealing, revelation. From apokalupto; disclosure.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

set before
ἀνεθέμην (anethemēn)
Verb - Aorist Indicative Middle - 1st Person Singular
Strong's 394: From ana and the middle voice of tithemi; to set forth, i.e propound.

them
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

the
τὸ (to)
Article - Accusative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

gospel
εὐαγγέλιον (euangelion)
Noun - Accusative Neuter Singular
Strong's 2098: From the same as euaggelizo; a good message, i.e. The gospel.

that
(ho)
Personal / Relative Pronoun - Accusative Neuter Singular
Strong's 3739: Who, which, what, that.

I preach
κηρύσσω (kēryssō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 2784: To proclaim, herald, preach. Of uncertain affinity; to herald, especially divine truth.

among
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τοῖς (tois)
Article - Dative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Gentiles.
ἔθνεσιν (ethnesin)
Noun - Dative Neuter Plural
Strong's 1484: Probably from etho; a race, i.e. A tribe; specially, a foreign one.

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

[I spoke] privately
ἰδίαν (idian)
Adjective - Accusative Feminine Singular
Strong's 2398: Pertaining to self, i.e. One's own; by implication, private or separate.

to those
τοῖς (tois)
Article - Dative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

recognized as leaders,
δοκοῦσιν (dokousin)
Verb - Present Participle Active - Dative Masculine Plural
Strong's 1380: A prolonged form of a primary verb, doko dok'-o of the same meaning; to think; by implication, to seem.

[for fear that]
πως (pōs)
Adverb
Strong's 4459: Adverb from the base of pou; an interrogative particle of manner; in what way?; also as exclamation, how much!

I was running
τρέχω (trechō)
Verb - Present Subjunctive Active - 1st Person Singular
Strong's 5143: Apparently a primary verb; which uses dremo drem'-o as alternate in certain tenses; to run or walk hastily.

or
(ē)
Conjunction
Strong's 2228: Or, than. A primary particle of distinction between two connected terms; disjunctive, or; comparative, than.

had already run
ἔδραμον (edramon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 5143: Apparently a primary verb; which uses dremo drem'-o as alternate in certain tenses; to run or walk hastily.

in
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

vain.
κενὸν (kenon)
Adjective - Accusative Neuter Singular
Strong's 2756: Apparently a primary word; empty.


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