2 Corintios 3
7 traducciones · leer a través de 12 tradiciones.
NCB · Nueva Biblia del Consenso
Versión generada por IA, no es una traducción humana. Leer 2 Corintios 3 en la Nueva Biblia del Consenso →
En qué coinciden las tradiciones
Across all families, it is affirmed that the Corinthian believers serve as Paul's validating letter of recommendation, written by the Spirit on human hearts rather than stone, and that the Old Covenant is a fading ministry of death and condemnation while the New Covenant is a permanently glorious, life-giving ministry of the Spirit. All traditions likewise confess that believers are transformed into the Lord's image from glory to glory by the Holy Spirit. It is also recognized that Moses' veil… Inicia sesión para leer el consenso completo →
Dónde difieren las tradiciones
The differing glories of the ministries represent the differing administrations of a single overarching covenant of grace, progressing from types and shadows to spiritual fulfillment.
reformed: AFFIRM; baptist: DENY; anabaptist: DENY; restorationist: DENY
The phrase 'written and engraven on stones' refers to the Ten Commandments, demonstrating that the entirety of the Old Covenant, including the Decalogue, has been completely abolished.
anglican: DENY; lutheran: DENY; reformed: DENY; adventist: DENY; restorationist: AFFIRM
What was 'done away' in the New Covenant was the glory of the Mosaic administration and its condemnation, not the moral law itself.
anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; adventist: AFFIRM; restorationist: DENY
The New Covenant involves writing the exact same eternal moral law of the Decalogue on the believer's heart through the Holy Spirit.
adventist: AFFIRM; restorationist: DENY
The 'letter that kills' represents a literal, non-Christological reading of the Old Testament, contrasted with a life-giving spiritual and typological exegesis.
catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; restorationist: DENY
The New Law is fundamentally the grace of the Holy Spirit instilled inwardly, rather than a written code.
catholic: AFFIRM; lutheran: QUALIFY; baptist: AFFIRM; adventist: DENY; restorationist: DENY
The veil represents the human heart's natural reliance on works-righteousness, which is removed only by turning to Christ in faith.
oriental-orthodox: QUALIFY; lutheran: AFFIRM; baptist: AFFIRM; adventist: AFFIRM
The declaration that 'the Lord is the Spirit' affirms the full, uncreated divinity and sovereign Lordship of the Holy Spirit.
orthodox: AFFIRM; oriental-orthodox: AFFIRM; pentecostal: QUALIFY
The phrase 'the Lord is the Spirit' is a functional statement about how God is experienced dynamically in the New Covenant, rather than an ontological conflation of the Son and the Spirit.
oriental-orthodox: QUALIFY; pentecostal: AFFIRM
The liberty brought by the Spirit provides the Church with rational freedom to determine its polity and order without strict literalism.
anglican: AFFIRM; restorationist: DENY
The liberty brought by the Spirit includes freedom from the indwelling power and presence of sin, not merely freedom from its guilt.
lutheran: QUALIFY; methodist: AFFIRM
The 'mirror' through which believers behold the glory of the Lord refers specifically to the New Testament scriptures or the gospel.
oriental-orthodox: QUALIFY; restorationist: AFFIRM
Cómo lo lee cada tradición
Cada lectura se generó de forma aislada — ninguna tradición ve la respuesta de otra.
Catholic
Paul responds to demands for letters of recommendation by pointing to the Corinthian believers themselves as a letter from Christ, written by the Spirit on human hearts (vv. 1-3). He contrasts his apostolic ministry of the New Covenant with the Old Covenant of the Mosaic Law. The Old Covenant, engraved on stone, was a ministry of death and condemnation; the New Covenant is a ministry of the Spirit that brings life and righteousness (vv. 4-9). Using the narrative of Moses veiling his shining face, Paul argues that the glory of the Old Law was fading and veiled the minds of Israel, but in Christ, the veil is removed (vv. 10-16). Believers now reflect the Lord's glory with unveiled faces, being progressively transformed by the Spirit (vv. 17-18). Reception: The Catholic tradition draws heavily on both Latin and Eastern Fathers to unpack the dense theological contrasts in this chapter. For the Latin tradition, verse 6 ('the letter kills, but the Spirit gives life') is a foundational text for the theology of grace. Augustine, in 'On the Spirit and the Letter,' decisively interprets the 'letter' not merely as a literalistic hermeneutic, but as the moral law itself (the Decalogue) when given without the enabling grace of the Holy Spirit. The Law commands but cannot save, thereby bringing condemnation; the Spirit writes the law of love on the heart, bringing justification and life. Thomas Aquinas builds on this to define the New Law not as a written code, but primarily as the grace of the Holy Spirit instilled in believers. The Eastern Catholic tradition emphasizes the ontological and mystical transformation described in verses 17 and 18. John Chrysostom highlights the permanent, internal glory of the Christian compared to the external, fading glory of Moses. Gregory of Nyssa uses the phrase 'from glory to glory' (v. 18) to articulate 'epektasis,' the soul's perpetual, unending progress into the infinite divine life, a cornerstone of Eastern mystical theology and the doctrine of theosis. The tradition also reads the 'veil' (vv. 14-16) sacramentally and hermeneutically: the Old Testament remains veiled until read in the light of Christ, and the sacraments are the means by which the Spirit communicates this surpassing glory.
Eastern Orthodox
In 2 Corinthians 3, the Apostle Paul defends the legitimacy and superior glory of his apostolic ministry to the Corinthian church. He argues that he needs no external letters of recommendation, because the Corinthians themselves are his letter, written by the Spirit on human hearts rather than on stone tablets (verses 1-3). Paul contrasts the Old Covenant, characterized by the written letter and bringing condemnation and death, with the New Covenant, characterized by the Spirit and bringing righteousness and life (verses 6-9). Using the historical narrative of Moses veiling his face to hide the fading glory, Paul explains that a similar veil remains over the minds of those who read the Old Covenant without Christ (verses 13-15). However, when a person turns to the Lord, the veil is removed, bringing spiritual liberty (verses 16-17). The chapter concludes with the assertion that believers, with unveiled faces, behold the Lord's glory and are progressively transformed into His image (verse 18). Reception: The patristic reception of this chapter is a cornerstone of Eastern Orthodox pneumatology, hermeneutics, and the doctrine of theosis. Verse 17, declaring 'the Lord is the Spirit,' is heavily relied upon by Basil the Great in his defense of the Holy Spirit's uncreated divinity and consubstantiality with the Father and the Son. Verse 6, stating 'the letter kills, but the Spirit gives life,' is interpreted by John Chrysostom as demonstrating that the Mosaic Law can only condemn sinners to death, whereas the Spirit confers the grace of resurrection. This verse also provides the foundation for the Orthodox spiritual reading of the Old Testament, where the literal historical reading alone is a veil, and Christ is the spiritual meaning that gives life. Most profoundly, verse 18 is central to the Orthodox understanding of deification (theosis). Gregory of Nyssa uses the phrase 'from glory to glory' to articulate the concept of epektasis, the soul's eternal and dynamic progression into the infinite life of God. Later, Gregory Palamas draws upon this same verse to defend the hesychast experience of the divine, identifying the 'glory of the Lord' not as a created grace, but as the uncreated energies and light of God that actively transform the believer.
Oriental Orthodox
In this chapter, Paul defends his apostolic ministry by declaring that the Corinthian believers themselves are his letters of commendation, written on human hearts by the Spirit. He contrasts the Old Covenant, characterized by the external letter engraved on stone which brings condemnation and death, with the New Covenant of the Spirit which brings righteousness and life. Paul uses the account of Moses veiling his face to illustrate the fading glory of the Old Covenant and the hardened minds of those who read the Law without recognizing its end. In contrast, believers in the New Covenant turn to the Lord, who is the Spirit, experiencing liberty. With unveiled faces, they behold the glory of the Lord and are progressively transformed into His image from glory to glory. Reception: The Oriental Orthodox tradition reads this chapter as a cornerstone for both its Trinitarian pneumatology and its Christological hermeneutics. Athanasius of Alexandria leverages the declaration that the Lord is the Spirit and the promise of transformation into the divine image to defend the consubstantiality and uncreated nature of the Holy Spirit. If the Spirit confers the divine image, Athanasius argues, the Spirit must inherently possess the divine essence. Cyril of Alexandria anchors his typological exegesis of the Old Testament in the contrast between the letter that kills and the Spirit that gives life. For Cyril, the letter is the bare historical or legalistic reading of the Mosaic Law, while the Spirit is the revelation of Christ hidden within it; the veil over the face of Moses signifies the spiritual blindness of reading the Law without seeing its fulfillment in the Incarnate Word.
9 tradiciones más leen este capítulo.
Inicia sesión para leer las 12 →Todas las traducciones
El mismo capítulo en 7 traducciones de dominio público.
WEB · World English Bible
1Are we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you? 2You are our letter, written in our hearts, known and read by all men, 3being revealed that you are a letter of Christ, served by us, written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets that are hearts of flesh. 4Such confidence we have through Christ toward God, 5not that we are sufficient of ourselves to account anything as from ourselves; but our sufficiency is from God, 6who also made us sufficient as servants of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. 7But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face, which was passing away, 8won’t service of the Spirit be with much more glory? 9For if the service of condemnation has glory, the service of righteousness exceeds much more in glory. 10For most certainly that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses. 11For if that which passes away was with glory, much more that which remains is in glory. 12Having therefore such a hope, we use great boldness of speech, 13and not as Moses, who put a veil on his face so that the children of Israel wouldn’t look steadfastly on the end of that which was passing away. 14But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away. 15But to this day, when Moses is read, a veil lies on their heart. 16But whenever someone turns to the Lord, the veil is taken away. 17Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. 18But we all, with unveiled face seeing the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, even as from the Lord, the Spirit.
KJV · King James Version
1Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? 2Ye are our epistle written in our hearts, known and read of all men: 3Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. 4And such trust have we through Christ to God-ward: 5Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; 6Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 8How shall not the ministration of the spirit be rather glorious? 9For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. 10For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. 11For if that which is done away was glorious, much more that which remaineth is glorious. 12Seeing then that we have such hope, we use great plainness of speech: 13And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: 14But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. 15But even unto this day, when Moses is read, the vail is upon their heart. 16Nevertheless when it shall turn to the Lord, the vail shall be taken away. 17Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. 18But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
5 traducciones más para comparar lado a lado.
Inicia sesión para comparar las 7 →Diferencias que cambian el significado (40)
- v1 [grammatical]: Differences in auxiliary verb for the question ('Do' vs 'Are') — “Do” (KJV, YLT, DARBY, WEBSTER, DRC) vs “Are” (WEB, ASV)
- v1 [grammatical]: Differences in verb aspect ('begin' vs 'beginning') — “begin” (KJV, YLT, DARBY, WEBSTER, DRC) vs “beginning” (WEB, ASV)
- v1 [textual]: Underlying text variant reading 'or' vs 'except/unless' — “do” (WEB, DARBY, DRC) vs “or need” (KJV, ASV, WEBSTER) vs “except” (YLT)
- v2 [stylistic]: Pronoun choice ('ye' vs 'you') and word order — “Ye” (KJV, ASV, DARBY, WEBSTER) vs “You” (WEB, DRC) vs “our letter” (YLT)
- v2 [lexical]: Choice of 'epistle' vs 'letter' — “our epistle” (KJV, ASV, WEBSTER, DRC) vs “letter” (WEB, DARBY) vs “having been” (YLT)
- v2 [grammatical]: Preposition for agency ('by' vs 'of') — “by” (WEB, YLT, WEBSTER, DRC) vs “of” (KJV, ASV, DARBY)
- v3 [lexical]: Choice of 'tables' vs 'tablets' and prepositions ('in' vs 'on') — “in tables of” (KJV, ASV, DRC) vs “on” (DARBY, WEBSTER) vs “tablets” (WEB) vs “the tablets” (YLT)
- v3 [textual]: Underlying text variant between 'hearts of flesh' and 'fleshy tables of the heart' — “tablets that are hearts” (WEB) vs “in fleshy tables” (KJV) vs “that are hearts” (ASV) vs “tablets” (YLT) vs “on” (DARBY) vs “on fleshly” (WEBSTER) vs “the fleshly” (DRC)
- v4 [stylistic]: Archaic 'to God-ward' vs 'toward God' — “toward God” (WEB, YLT, WEBSTER) vs “to God-ward” (KJV, ASV) vs “towards God” (DARBY, DRC)
- v5 [lexical]: Choice of 'account', 'think', or 'reckon' — “account anything” (WEB, ASV) vs “think any thing” (KJV, WEBSTER) vs “anything” (YLT, DARBY) vs “of ourselves” (DRC)
- v5 [grammatical]: Preposition 'of' vs 'from' — “of” (KJV, YLT, DARBY, DRC) vs “from” (WEB, ASV, WEBSTER)
- v5 [lexical]: Choice of 'sufficiency' vs 'competency' — “sufficiency” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “competency” (DARBY)
- v5 [grammatical]: Preposition 'from' vs 'of' — “from” (WEB, ASV, WEBSTER, DRC) vs “of” (KJV, YLT, DARBY)
- v6 [lexical]: Choice of 'able ministers', 'sufficient servants', or 'competent as ministers' — “able ministers” (KJV, WEBSTER) vs “sufficient as servants” (WEB) vs “sufficient as” (ASV) vs “sufficient to be ministrants” (YLT) vs “competent as” (DARBY) vs “fit” (DRC)
- v6 [lexical]: Choice of 'covenant' vs 'testament' — “covenant” (WEB, ASV, YLT, DARBY) vs “testament” (KJV, WEBSTER, DRC)
- v6 [stylistic]: Verb ending ('-s' vs '-eth') and conjunction choice — “killeth but” (KJV, ASV, WEBSTER, DRC) vs “kills” (WEB, DARBY) vs “doth kill and” (YLT)
- v6 [lexical]: Choice of 'gives life', 'quickens', or 'makes alive' — “giveth life” (KJV, ASV, WEBSTER) vs “gives” (WEB) vs “doth make alive” (YLT) vs “quickens” (DARBY) vs “quickeneth” (DRC)
- v7 [lexical]: Conjunction choice ('But', 'and', 'Now') — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “and” (YLT) vs “Now” (DRC)
- v7 [lexical]: (vv 7, 9) Choice of 'ministration', 'service', or 'ministry' — “ministration” (KJV, ASV, YLT, WEBSTER, DRC) vs “service” (WEB) vs “ministry” (DARBY)
- v7 [lexical]: Phrasing of 'engraved', 'graven', or 'with letters' — “on” (ASV, WEBSTER) vs “engraved on” (WEB) vs “written and engraven in” (KJV) vs “letters engraved in” (YLT) vs “letters graven in” (DARBY) vs “with letters upon” (DRC)
- v7 [lexical]: Phrasing of 'was glorious' vs 'came with glory' — “was glorious” (KJV, WEBSTER, DRC) vs “came with glory” (WEB, ASV) vs “came in glory” (YLT) vs “began with glory” (DARBY)
- v7 [lexical]: Choice of 'steadfastly behold', 'look steadfastly', or 'fix their eyes' — “steadfastly” (WEBSTER, DRC) vs “look steadfastly on” (WEB) vs “stedfastly behold” (KJV) vs “look upon” (ASV) vs “able to look to” (YLT) vs “fix their eyes on” (DARBY)
- v7 [lexical]: Choice of 'for', 'because of', or 'on account of' — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because of” (YLT) vs “on account of” (DARBY)
- v8 [lexical]: Phrasing of 'be rather glorious' vs 'with much more glory' — “be rather glorious” (KJV, WEBSTER) vs “with much more glory” (WEB) vs “with glory” (ASV) vs “not more in glory” (YLT) vs “subsist in glory” (DARBY) vs “in glory” (DRC)
- v9 [lexical]: Choice of 'exceed' vs 'abound' and 'righteousness' vs 'justice' — “righteousness exceed” (KJV, ASV, WEBSTER) vs “exceeds much more” (WEB) vs “the abound” (YLT) vs “abounds” (DARBY) vs “justice aboundeth” (DRC)
- v10 [lexical]: Choice of 'even', 'verily', or 'most certainly' — “even” (KJV, WEBSTER, DRC) vs “also” (YLT, DARBY) vs “most certainly” (WEB) vs “verily” (ASV)
- v10 [lexical]: Phrasing of 'in this respect by reason', 'because', or 'on account' — “respect by reason” (WEB, KJV, ASV, WEBSTER) vs “because” (YLT) vs “on account” (DARBY) vs “part was not glorified” (DRC)
- v11 [lexical]: Choice of 'more' vs 'rather' — “more” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “rather” (DARBY)
- v11 [grammatical]: Phrasing of the state of glory ('is glorious' vs 'remains in glory') — “remaineth is glorious” (KJV, WEBSTER) vs “in glory” (ASV, DRC) vs “remains in glory” (WEB) vs “remaining is in glory” (YLT) vs “abides subsists in glory” (DARBY)
- v12 [lexical]: Choice of 'boldness', 'plainness of speech', or 'confidence' — “boldness” (WEB, ASV) vs “great plainness of speech” (KJV, WEBSTER) vs “much freedom” (YLT) vs “much boldness” (DARBY) vs “much confidence” (DRC)
- v13 [lexical]: Preposition choice ('on', 'over', 'upon') — “veil on” (WEB, DARBY) vs “vail over” (KJV, WEBSTER) vs “veil upon” (ASV, DRC) vs “upon” (YLT)
- v13 [grammatical]: Conjunction expressing purpose/result ('that', 'so', 'for') — “that” (KJV, ASV, WEBSTER, DRC) vs “so” (WEB, DARBY) vs “for” (YLT)
- v13 [textual]: Underlying text variant reading 'end' (Greek) vs 'face' (Latin) — “end” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “face” (DRC)
- v13 [lexical]: Choice of 'passing away', 'abolished', 'annulled', or 'made void' — “was passing away” (WEB, ASV) vs “which is abolished” (KJV, WEBSTER) vs “being made useless” (YLT) vs “annulled” (DARBY) vs “made void” (DRC)
- v14 [lexical]: Choice of 'hardened', 'blinded', 'darkened', or 'made dull' — “hardened” (WEB, ASV, YLT) vs “minds were blinded” (KJV, WEBSTER) vs “thoughts have been darkened” (DARBY) vs “senses made dull” (DRC)
- v14 [stylistic]: Choice of 'until' vs 'unto' — “until” (WEB, KJV, ASV, WEBSTER, DRC) vs “unto” (YLT, DARBY)
- v15 [lexical]: Phrasing of 'lies on' vs 'is upon' — “the vail is upon” (KJV, WEBSTER) vs “a veil lies on” (WEB) vs “a veil lieth” (ASV) vs “a” (YLT) vs “veil lies” (DARBY) vs “veil” (DRC)
- v16 [grammatical]: Tense of the veil being taken away (present vs future) — “veil is” (WEB, ASV, DARBY) vs “vail shall be” (KJV, WEBSTER) vs “is” (YLT) vs “veil” (DRC)
- v17 [interpretive]: Translation of the article/demonstrative force ('the', 'that', 'a' Spirit) — “the” (WEB, ASV, YLT, DARBY) vs “that” (KJV, WEBSTER) vs “a” (DRC)
- v17 [lexical]: Conjunction choice ('and' vs 'but') — “and” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “but” (DARBY)
Detrás de esta página
Texto fuente. Greek (TAGNT, public-domain critical text). Public-domain Greek New Testament text provided.
Nombres divinos: Theos (God), Kyrios (Lord).
También consultado, pero no incluido en el consenso
Academic textual-historical analysis
In academic textual-historical analysis, 2 Corinthians 3 is categorized as an apostolic apology heavily reliant on Greco-Roman rhetorical conventions and Jewish midrashic exegesis. The chapter opens with a reference to 'letters of recommendation' (verses 1-3), a well-documented Greco-Roman epistolary practice (litterae commendaticiae) that competing missionaries apparently utilized to establish authority. Paul employs the rhetorical device of synkrisis (comparison) to contrast his ministry with that of his rivals. To do so, he weaves together prophetic allusions from the books of Jeremiah and Ezekiel regarding a 'new covenant' and 'hearts of flesh' with a sustained, typological midrash on the Exodus account of the fading glory of Moses's face (verses 7-18). The text polemically contrasts the 'letter' (gramma, referring to the Torah written on stone) with the 'Spirit' (pneuma), associating the former with death and the latter with life, arguing that the new covenant supersedes the glory of the Sinai covenant.
Jewish interpretation
As a New Testament text, 2 Corinthians 3 is not part of the Tanakh and holds no scriptural status in Judaism. In historical context, modern Jewish scholars read the chapter as Paul's midrashic reinterpretation of Exodus 34. In it, Paul contrasts a 'ministration of death' written on stone tablets with a new, life-giving covenant of the Spirit, using the imagery of Moses' veil to critique what he perceives as a literal reading of the Torah.
Latter-day Saint
In this chapter, Paul defends his apostolic ministry by contrasting the old covenant with the new. He declares that the Corinthian believers themselves are his letter of commendation, written not with ink but by the Spirit on 'hearts of flesh' (vv. 2-3). Paul contrasts the 'ministration of death'—the Mosaic law written on stone, which was fading in its glory—with the 'ministration of the Spirit,' which brings life, righteousness, and permanent, surpassing glory (vv. 6-11). He uses the veil worn by Moses as a metaphor for the hardened minds of those who read the old covenant without recognizing Christ (vv. 13-15). When a person turns to the Lord, the veil is removed, bringing spiritual liberty and an ongoing transformation into the Lord's image 'from glory to glory' (vv. 16-18).
Jehovah's Witnesses
In this chapter, Paul defends the legitimacy and adequacy of his apostolic ministry to the Corinthians. He states that he does not need written letters of recommendation; the Corinthian believers themselves are his letter, written by the Spirit of God on human hearts. Paul contrasts the 'ministry of death' (the old covenant mediated by Moses, characterized by a fading glory and written on stone) with the 'ministry of the Spirit' (the new covenant, characterized by a permanent, surpassing glory and bringing life). Using the historical narrative of Moses wearing a veil to hide the fading glory of his face, Paul asserts that the minds of the Israelites remain veiled when the old covenant is read. However, when a person turns to the Lord, the veil is removed, bringing spiritual freedom and allowing believers to reflect the Lord's glory with unveiled faces, being transformed into his image.
Decisiones de traducción que tomó la NCB (33)
- v1: Are we beginning — The present continuous accurately renders the Greek aspect without archaism.
- v1: commend / commendatory — Preserves the exact cognate root structure while remaining fluid in English.
- v1: Or do we need — Translates the Greek disjunctive accurately.
- v2: You yourselves — Brings out the emphatic placement of the pronoun.
- v2: letter — Updates archaic vocabulary to a dignified contemporary equivalent.
- v2: known and read — Retains standard English phrasing despite flattening the exact prepositional prefix wordplay.
- v3: administered — Modernizes the passive participle.
- v3: on tablets of stone, but on tablets that are hearts of flesh — Attempts to capture the Greek structural rhyme without adding definitive theological assertions.
- v4: toward God — Removes the archaic construction.
- v5: competent / competence — Replaces archaic vocabulary while preserving the Greek cognate relationship.
- v5: from ourselves / out of ourselves — Differentiates the prepositions while preserving the repetitive reflexive structure.
- v6: not of letter but of spirit — Accurately reflects the anarthrous Greek nouns.
- v6: spirit — Left lowercase to reflect the qualitative contrast with the written code.
- v6: the letter kills, but the Spirit gives life — Leaves the ambiguity intact between a literal hermeneutic and the moral law.
- v6: Spirit — Capitalized as an interpretive recognition of the Holy Spirit.
- v7: carved in letters — Translates the plural noun natively without explicitly resolving theological debates.
- v7: a glory that was passing away — Focuses strictly on the fading visible radiance without resolving the covenantal abolition debate.
- v8: how will... not be even more — Replaces archaic auxiliary verbs while preserving the native rhetorical particle string.
- v9: ministry — Reflects the original term without forcefully importing federal theology.
- v10: that which has been glorified has not been glorified — Retains the Greek polyptoton more literally than paraphrastic alternatives.
- v11: that which is passing away... that which remains — Translates the participles accurately to maintain the stark eschatological contrast.
- v12: boldness — Represents the original term well in contemporary English.
- v13: end — Adheres to the Greek manuscript tradition over the Latin variant.
- v14: hardened — Accurately reflects the state of petrification intended by the original root.
- v14: veil remains, not being unveiled — Preserves the exact cognate wordplay while leaving its metaphorical significance open.
- v14: is passing away — Maintains thematic consistency by translating the verb the same way it was handled earlier.
- v15: down to this day — Provides a slightly emphatic rendering.
- v16: one turns — Correctly registers the shift to the singular verb.
- v17: the Spirit — Identifies the Lord with the Spirit while avoiding formal resolution of the functional debate.
- v17: freedom — Provides a standard contemporary translation without artificially constraining the application.
- v17: Lord is the Spirit / Spirit of the Lord — Retains the chiasm seamlessly in English.
- v18: beholding as in a mirror — Accurately conveys the root without importing an explicit reference to the written gospel.
- v18: unveiled — Preserves the cognate resolution of the veil motif.
Límites que vale la pena conocer
- This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
- The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
- The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
- The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
- One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
- The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
- Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
- The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.
Ver el proceso completo paso a paso → · Generado por IA el Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)