ManyBibles

Jueces 11

7 traducciones · leer a través de 12 tradiciones.

NCB · Nueva Biblia del Consenso

1Now Jephthah the Gileadite was a mighty warrior, and he was the son of a prostitute; and Gilead fathered Jephthah. 2And Gilead's wife bore him sons. When the wife's sons grew up, they drove Jephthah out and said to him, "You will not inherit in our father's house, for you are the son of another woman." 3Then Jephthah fled from his brothers and settled in the land of Tob; and empty men gathered around Jephthah, and they went out with him. 4After a time, the sons of Ammon fought with Israel. 5And when the sons of Ammon fought with Israel, the elders of Gilead went to get Jephthah from the land of Tob. 6And they said to Jephthah, "Come and be our commander, so that we may fight against the sons of Ammon." 7Jephthah said to the elders of Gilead, "Did you not hate me and drive me out of my father's house? Why have you come to me now when you are in distress?" 8And the elders of Gilead said to Jephthah, "Therefore we have turned back to you now, so that you may go with us and fight against the sons of Ammon, and be our head over all the inhabitants of Gilead." 9Jephthah said to the elders of Gilead, "If you bring me back to fight against the sons of Ammon, and the LORD gives them over to me, will I be your head?" 10The elders of Gilead said to Jephthah, "The LORD will be a hearer between us; surely we will do according to your word." 11Then Jephthah went with the elders of Gilead, and the people made him head and commander over them. And Jephthah spoke all his words before the LORD at Mizpah. 12Jephthah sent messengers to the king of the sons of Ammon, saying, "What is there between me and you, that you have come to me to fight in my land?" 13The king of the sons of Ammon said to the messengers of Jephthah, "Because Israel took my land in his going up from Egypt, from the Arnon to the Jabbok and to the Jordan; now therefore, return them in peace." 14And Jephthah added again and sent messengers to the king of the sons of Ammon, 15and said to him, "Thus says Jephthah: Israel did not take the land of Moab or the land of the sons of Ammon. 16For in their going up from Egypt, Israel went through the wilderness to the Red Sea, and came to Kadesh. 17Then Israel sent messengers to the king of Edom, saying, 'Let me cross, please, through your land'; but the king of Edom did not listen. And he also sent to the king of Moab, but he was not willing; so Israel stayed in Kadesh. 18Then they went through the wilderness and went around the land of Edom and the land of Moab, and came to the east side of the land of Moab, and they encamped beyond the Arnon; but they did not come within the border of Moab, for the Arnon was the border of Moab. 19And Israel sent messengers to Sihon king of the Amorites, the king of Heshbon, and Israel said to him, 'Let us cross, please, through your land to my place.' 20But Sihon did not trust Israel to cross through his border; so Sihon gathered all his people, and they encamped at Jahaz, and he fought with Israel. 21And the LORD, the God of Israel, gave Sihon and all his people into the hand of Israel, and they struck them down. So Israel possessed all the land of the Amorites, the inhabitants of that country. 22And they possessed all the border of the Amorites, from the Arnon to the Jabbok, and from the wilderness to the Jordan. 23So now the LORD, the God of Israel, has dispossessed the Amorites from before his people Israel, and would you possess it? 24Will you not possess what Chemosh your god gives you to possess? And all that the LORD our God has dispossessed from before us, we will possess. 25And now, are you indeed better than Balak the son of Zippor, king of Moab? Did he ever strive with Israel, or did he ever fight against them? 26While Israel dwelled in Heshbon and its daughters, and in Aroer and its daughters, and in all the cities that are along the sides of the Arnon for three hundred years, why did you not recover them within that time? 27I have not sinned against you, but you are doing me wrong to fight against me. May the LORD the Judge judge today between the sons of Israel and the sons of Ammon." 28But the king of the sons of Ammon did not listen to the words of Jephthah which he sent to him. 29Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead and Manasseh, and he passed over Mizpah of Gilead, and from Mizpah of Gilead he passed over to the sons of Ammon. 30And Jephthah vowed a vow to the LORD and said, "If you will indeed give the sons of Ammon into my hand, 31then it will be that whatever comes out from the doors of my house to meet me when I return in peace from the sons of Ammon, it will belong to the LORD, and I will offer it up as a burnt offering." 32So Jephthah passed over to the sons of Ammon to fight against them, and the LORD gave them into his hand. 33And he struck them from Aroer until you come to Minnith, twenty cities, and as far as Abel-cheramim, with a very great smiting. So the sons of Ammon were subdued before the sons of Israel. 34Then Jephthah came to Mizpah, to his house; and look, his daughter was coming out to meet him with tambourines and with dances! And she was his only child; besides her he had neither son nor daughter. 35When he saw her, he tore his clothes and said, "Alas, my daughter! You have brought me very low, and you have become my troubler! For I have opened my mouth to the LORD, and I cannot go back." 36And she said to him, "My father, you have opened your mouth to the LORD; do to me according to what came out of your mouth, since the LORD has taken vengeance for you on your enemies, on the sons of Ammon." 37And she said to her father, "Let this thing be done for me: leave me alone for two months, that I may depart and go down on the mountains, and I and my companions weep for my virginity." 38He said, "Go." And he sent her away for two months; and she went, she and her companions, and wept for her virginity on the mountains. 39At the end of two months, she returned to her father, and he did to her his vow which he had vowed. Now she had never known a man. And it became a custom in Israel 40that from year to year the daughters of Israel would go to lament the daughter of Jephthah the Gileadite four days in the year.

Versión generada por IA, no es una traducción humana. Leer Jueces 11 en la Nueva Biblia del Consenso →

Pasajes en disputa en este capítulo

  • La hija de Jefté

    Cristianos y judíos han debatido durante mucho tiempo si Jefté mató a su hija como holocausto o si la consagró al servicio de por vida, y si el narrador bíblico respalda alguno de estos desenlaces.

En qué coinciden las tradiciones

Universally, interpreters agree that the chapter narrates Jephthah's rise from an illegitimate outcast to a Spirit-empowered judge, his diplomatic defense of Israel's land, his conditional vow, and the tragic outcome for his daughter. Several traditions emphasize that the Spirit provided temporary empowerment rather than moral wisdom, and they note that God’s use of an outcast highlights divine grace over social standing. The fulfillment of the vow is deeply disputed; many maintain that… Inicia sesión para leer el consenso completo →

Dónde difieren las tradiciones

  • Jephthah's vow represents a transactional attempt to bargain with God, demonstrating a failure to trust the Spirit's prior empowerment.

    orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; restorationist: QUALIFY

  • Jephthah fulfilled his vow by literally offering his daughter as a human sacrifice.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; reformed: QUALIFY; baptist: QUALIFY; methodist: DENY; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: DENY; restorationist: QUALIFY

  • Jephthah fulfilled his vow by dedicating his daughter to perpetual virginity and sanctuary service, rather than literal death.

    catholic: DENY; orthodox: DENY; oriental-orthodox: QUALIFY; anglican: DENY; lutheran: DENY; reformed: QUALIFY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: DENY; pentecostal: DENY; adventist: AFFIRM; restorationist: QUALIFY

  • The daughter's request to mourn her virginity, rather than her impending death, serves as textual evidence that her fate was lifelong celibacy.

    catholic: DENY; orthodox: DENY; oriental-orthodox: QUALIFY; anglican: DENY; lutheran: DENY; methodist: AFFIRM; anabaptist: DENY; adventist: AFFIRM; restorationist: QUALIFY

  • God permitted the literal sacrifice to proceed without divine intervention to serve as a severe pedagogical deterrent against rash oaths.

    catholic: AFFIRM; orthodox: AFFIRM; methodist: DENY; adventist: DENY

  • The literal sacrifice and transactional vow demonstrate the severe spiritual decay and Canaanite syncretism of Israel's leaders during the era of the Judges.

    anglican: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; methodist: DENY; anabaptist: AFFIRM; adventist: DENY; restorationist: QUALIFY

  • The daughter's willing submission to her father's vow is a praiseworthy example of heroic piety and obedience.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: DENY; anabaptist: DENY; adventist: AFFIRM

  • The daughter's innocent submission to her fate functions typologically to prefigure Christ's willing, unblemished sacrifice.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; anglican: DENY

  • The daughter's withdrawal to the mountains and submission to the vow serve as an ascetic archetype for monastic renunciation.

    orthodox: QUALIFY; oriental-orthodox: AFFIRM; lutheran: DENY

  • The narrative functions as a critique of patriarchal violence and misguided zeal, calling for the unnamed daughter to be centered as a victim to be mourned rather than spiritualized as a model of obedience.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: AFFIRM; anabaptist: AFFIRM; adventist: DENY

  • Jephthah's liturgical commemoration illustrates that the history of salvation includes deeply flawed individuals whose faith participated in God's providence.

    orthodox: AFFIRM; lutheran: AFFIRM; anabaptist: DENY; restorationist: QUALIFY

Cómo lo lee cada tradición

Cada lectura se generó de forma aislada — ninguna tradición ve la respuesta de otra.

Catholic

Jephthah, the marginalized son of a prostitute, is recalled from exile by the elders of Gilead to lead them against the Ammonites. After an unsuccessful diplomatic attempt to resolve the territorial dispute by recounting Israel's history with the land, the Spirit of the Lord comes upon him. Jephthah makes a vow to offer as a burnt offering whatever first comes out of his house to meet him if he returns victorious. He defeats the Ammonites, but upon returning, he is met by his only child, a daughter, dancing with tambourines. Bound by his vow, Jephthah laments his ruin. His daughter accepts her fate but asks for two months to mourn her virginity on the mountains. Jephthah fulfills his vow, and her death establishes a yearly memorial custom among the daughters of Israel. Reception: Catholic reception heavily focuses on the morality of Jephthah's vow and its tragic fulfillment, strongly favoring the literal interpretation that he actually sacrificed his daughter. Thomas Aquinas, summarizing the Latin scholastic consensus, categorizes the vow as rash and illicit; Jephthah sinned in making an unconditional promise that could involve an unacceptable offering, and sinned further by fulfilling it. However, the tradition balances this condemnation of the father with profound reverence for the daughter. Ambrose of Milan condemns the father's foolishness but extols the daughter's heroic piety and willing submission, viewing her as a model of obedience. Among the Eastern Fathers, John Chrysostom teaches that God permitted this horrific sacrifice to proceed—unlike the binding of Isaac—as a severe pedagogical deterrent to prevent the Israelites from ever making such rash vows again. Typologically, Augustine reads the narrative as pointing toward Christ; the daughter's innocent submission to death prefigures the innocent flesh offered on the Cross.

Eastern Orthodox

In the immediate narrative, Jephthah, an outcast son of a harlot, is recalled by the elders of Gilead to deliver Israel from the Ammonites. After a failed attempt at diplomatic resolution detailing Israel's historical right to the land, the Spirit of the Lord comes upon him. He makes a transactional vow that if God grants victory, he will offer whatever first comes out of his house as a burnt offering. Following a decisive victory, he is met by his only daughter. Bound by his oath, he laments, while she submits to the vow, asking only for two months to mourn her virginity. He fulfills the vow, and her sacrifice becomes an annual commemoration among the daughters of Israel. Reception: The Eastern Orthodox reception of this chapter centers heavily on the tragic vow (verses 30-31) and its fulfillment (verse 39). The patristic consensus firmly maintains that Jephthah's vow was rash, ignorant, and unlawful, and that the sacrifice was literal and bloody. Orthodox tradition generally rejects later attempts to sanitize the text by claiming the daughter was merely dedicated to a life of perpetual virginity. John Chrysostom argues that God deliberately permitted the horrific sacrifice to be carried out—unlike the halted sacrifice of Isaac—to serve as a severe pedagogical warning to future generations against making rash oaths. God's non-intervention was a disciplinary measure for humanity. Theodoret of Cyrus echoes this, severely criticizing Jephthah's transactional approach to God while simultaneously elevating the daughter as a model of extraordinary piety, noting her selfless willingness to accept death in thanksgiving for her father's victory and the nation's deliverance (verse 36). Her lament over her virginity (verses 37-38) is read in the context of the Old Covenant, where fruitfulness was a primary blessing, making her unfulfilled motherhood a deep tragedy.

Oriental Orthodox

Jephthah, an outcast born of a prostitute, is recalled by the elders of Gilead to lead them against the Ammonites (Judges 11:1-11). He attempts diplomacy, providing a historical defense of Israel's land rights, but the Ammonite king refuses (vv. 12-28). Empowered by the Spirit of the Lord, Jephthah makes a vow to offer as a burnt offering whatever first comes out of his house to meet him upon his victorious return (vv. 29-31). Following his victory, his only daughter comes out with tambourines (v. 34). Devastated, Jephthah realizes he cannot retract his vow (v. 35). The daughter submits to his word (v. 36), asking only for two months to bewail her virginity in the mountains (vv. 37-38). Jephthah fulfills his vow, and it becomes a custom for the daughters of Israel to lament her yearly (vv. 39-40). Reception: The Oriental Orthodox tradition holds a complex and multivalent reception of this chapter, characterized by substantial internal disagreement between classical Syriac exegesis and modern Coptic teaching. In the Syriac stream, Jacob of Serugh provides a characteristic emphasis in his 'Homily on Jephthah's Daughter'. He reads the text as a literal human sacrifice, strongly condemning Jephthah's vow as foolish and rash (vv. 30-31), insisting that God never desired such an offering, but Jephthah was trapped by his careless tongue. However, Jacob shifts the theological weight to the daughter, praising her response (v. 36) as an act of heroic obedience and a typological prefigurement of Christ’s willing, unblemished self-offering. Conversely, modern Coptic teaching generally rejects the literal sacrifice. Pope Shenouda III argued that Jephthah dedicated his daughter to lifelong consecrated virginity to serve the sanctuary, pointing out that human sacrifice is an abomination in the Law and emphasizing that she mourned her virginity, not her death (vv. 37-39). Both streams, whether reading her fate as literal death or ascetic dedication, venerate the daughter's submission and piety.

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

1Now Jephthah the Gileadite was a mighty man of valor. He was the son of a prostitute. Gilead became the father of Jephthah. 2Gilead’s wife bore him sons. When his wife’s sons grew up, they drove Jephthah out and said to him, “You will not inherit in our father’s house, for you are the son of another woman.” 3Then Jephthah fled from his brothers and lived in the land of Tob. Outlaws joined up with Jephthah, and they went out with him. 4After a while, the children of Ammon made war against Israel. 5When the children of Ammon made war against Israel, the elders of Gilead went to get Jephthah out of the land of Tob. 6They said to Jephthah, “Come and be our chief, that we may fight with the children of Ammon.” 7Jephthah said to the elders of Gilead, “Didn’t you hate me, and drive me out of my father’s house? Why have you come to me now when you are in distress?” 8The elders of Gilead said to Jephthah, “Therefore we have turned again to you now, that you may go with us and fight with the children of Ammon. You will be our head over all the inhabitants of Gilead.” 9Jephthah said to the elders of Gilead, “If you bring me home again to fight with the children of Ammon, and Yahweh delivers them before me, will I be your head?” 10The elders of Gilead said to Jephthah, “Yahweh will be witness between us. Surely we will do what you say.” 11Then Jephthah went with the elders of Gilead, and the people made him head and chief over them. Jephthah spoke all his words before Yahweh in Mizpah. 12Jephthah sent messengers to the king of the children of Ammon, saying, “What do you have to do with me, that you have come to me to fight against my land?” 13The king of the children of Ammon answered the messengers of Jephthah, “Because Israel took away my land when he came up out of Egypt, from the Arnon even to the Jabbok, and to the Jordan. Now therefore restore that territory again peaceably.” 14Jephthah sent messengers again to the king of the children of Ammon; 15and he said to him, “Jephthah says: Israel didn’t take away the land of Moab, nor the land of the children of Ammon; 16but when they came up from Egypt, and Israel went through the wilderness to the Red Sea, and came to Kadesh, 17then Israel sent messengers to the king of Edom, saying, ‘Please let me pass through your land;’ but the king of Edom didn’t listen. In the same way, he sent to the king of Moab, but he refused; so Israel stayed in Kadesh. 18Then they went through the wilderness, and went around the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and they encamped on the other side of the Arnon; but they didn’t come within the border of Moab, for the Arnon was the border of Moab. 19Israel sent messengers to Sihon king of the Amorites, the king of Heshbon; and Israel said to him, ‘Please let us pass through your land to my place.’ 20But Sihon didn’t trust Israel to pass through his border; but Sihon gathered all his people together, and encamped in Jahaz, and fought against Israel. 21Yahweh, the God of Israel, delivered Sihon and all his people into the hand of Israel, and they struck them. So Israel possessed all the land of the Amorites, the inhabitants of that country. 22They possessed all the border of the Amorites, from the Arnon even to the Jabbok, and from the wilderness even to the Jordan. 23So now Yahweh, the God of Israel, has dispossessed the Amorites from before his people Israel, and should you possess them? 24Won’t you possess that which Chemosh your god gives you to possess? So whoever Yahweh our God has dispossessed from before us, them will we possess. 25Now are you anything better than Balak the son of Zippor, king of Moab? Did he ever strive against Israel, or did he ever fight against them? 26Israel lived in Heshbon and its towns, and in Aroer and its towns, and in all the cities that are along the side of the Arnon for three hundred years! Why didn’t you recover them within that time? 27Therefore I have not sinned against you, but you do me wrong to war against me. May Yahweh the Judge be judge today between the children of Israel and the children of Ammon.” 28However, the king of the children of Ammon didn’t listen to the words of Jephthah which he sent him. 29Then Yahweh’s Spirit came on Jephthah, and he passed over Gilead and Manasseh, and passed over Mizpah of Gilead, and from Mizpah of Gilead he passed over to the children of Ammon. 30Jephthah vowed a vow to Yahweh, and said, “If you will indeed deliver the children of Ammon into my hand, 31then it shall be, that whatever comes out of the doors of my house to meet me when I return in peace from the children of Ammon, it shall be Yahweh’s, and I will offer it up for a burnt offering.” 32So Jephthah passed over to the children of Ammon to fight against them; and Yahweh delivered them into his hand. 33He struck them from Aroer until you come to Minnith, even twenty cities, and to Abelcheramim, with a very great slaughter. So the children of Ammon were subdued before the children of Israel. 34Jephthah came to Mizpah to his house; and behold, his daughter came out to meet him with tambourines and with dances. She was his only child. Besides her he had neither son nor daughter. 35When he saw her, he tore his clothes, and said, “Alas, my daughter! You have brought me very low, and you are one of those who trouble me; for I have opened my mouth to Yahweh, and I can’t go back.” 36She said to him, “My father, you have opened your mouth to Yahweh; do to me according to that which has proceeded out of your mouth, because Yahweh has taken vengeance for you on your enemies, even on the children of Ammon.” 37Then she said to her father, “Let this thing be done for me. Leave me alone two months, that I may depart and go down on the mountains, and bewail my virginity, I and my companions.” 38He said, “Go.” He sent her away for two months; and she departed, she and her companions, and mourned her virginity on the mountains. 39At the end of two months, she returned to her father, who did with her according to his vow which he had vowed. She was a virgin. It became a custom in Israel 40that the daughters of Israel went yearly to celebrate the daughter of Jephthah the Gileadite four days in a year.

KJV · King James Version

1Now Jephthah the Gileadite was a mighty man of valour, and he was the son of an harlot: and Gilead begat Jephthah. 2And Gilead’s wife bare him sons; and his wife’s sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father’s house; for thou art the son of a strange woman. 3Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him. 4And it came to pass in process of time, that the children of Ammon made war against Israel. 5And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob: 6And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon. 7And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father’s house? and why are ye come unto me now when ye are in distress? 8And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead. 9And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the Lord deliver them before me, shall I be your head? 10And the elders of Gilead said unto Jephthah, The Lord be witness between us, if we do not so according to thy words. 11Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the Lord in Mizpeh. 12And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land? 13And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those lands again peaceably. 14And Jephthah sent messengers again unto the king of the children of Ammon: 15And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon: 16But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh; 17Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken thereto. And in like manner they sent unto the king of Moab: but he would not consent: and Israel abode in Kadesh. 18Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon was the border of Moab. 19And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place. 20But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel. 21And the Lord God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country. 22And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan. 23So now the Lord God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it? 24Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the Lord our God shall drive out from before us, them will we possess. 25And now art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them, 26While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that be along by the coasts of Arnon, three hundred years? why therefore did ye not recover them within that time? 27Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the Lord the Judge be judge this day between the children of Israel and the children of Ammon. 28Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him. 29Then the Spirit of the Lord came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon. 30And Jephthah vowed a vow unto the Lord, and said, If thou shalt without fail deliver the children of Ammon into mine hands, 31Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord’s, and I will offer it up for a burnt offering. 32So Jephthah passed over unto the children of Ammon to fight against them; and the Lord delivered them into his hands. 33And he smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel. 34And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter. 35And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the Lord, and I cannot go back. 36And she said unto him, My father, if thou hast opened thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth; forasmuch as the Lord hath taken vengeance for thee of thine enemies, even of the children of Ammon. 37And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows. 38And he said, Go. And he sent her away for two months: and she went with her companions, and bewailed her virginity upon the mountains. 39And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Israel, 40That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.

5 traducciones más para comparar lado a lado.

Inicia sesión para comparar las 7 →
Diferencias que cambian el significado (87)
  • v1 [lexical]: choice of adjective for martial prowess — “mighty” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “most valiant” (DRC)
  • v2 [lexical]: rendering of familial description — “our father’s” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT, DRC)
  • v2 [lexical]: description of Jephthah's mother — “another” (WEB, ASV, DARBY) vs “a strange woman” (KJV, WEBSTER) vs “another art thou” (YLT) vs “another mother” (DRC)
  • v3 [lexical]: verb for residing or avoiding — “dwelt” (KJV, ASV, DARBY, WEBSTER) vs “lived” (WEB) vs “dwelleth” (YLT) vs “avoided them and” (DRC)
  • v3 [lexical]: description of the men who gathered to Jephthah — “they” (WEB, ASV, WEBSTER) vs “went out with” (KJV) vs “they go” (YLT) vs “they made expeditions” (DARBY) vs “robbers and they followed” (DRC)
  • v5 [lexical]: (vv 5, 8, 11) title for the leaders — “elders” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “ancients” (DRC)
  • v5 [grammatical]: verb tense and grammatical phrasing of movement — “Gilead went” (WEB, KJV, ASV, DARBY, WEBSTER) vs “go” (YLT) vs “Galaad” (DRC)
  • v5 [lexical]: verb for bringing Jephthah back — “fetch Jephthah out of” (KJV, ASV, DARBY) vs “get” (WEB) vs “take from” (YLT) vs “bring” (WEBSTER) vs “Jephte” (DRC)
  • v6 [grammatical]: (vv 6, 36, 37, 38) phrasing of speech introduction — “to” (WEB, DARBY, WEBSTER) vs “said unto Jephthah” (KJV, ASV) vs “say” (YLT) vs “to him” (DRC)
  • v6 [lexical]: preposition indicating opponent vs mutual combat — “with” (WEB, KJV, ASV, WEBSTER) vs “against” (YLT, DARBY, DRC)
  • v7 [lexical]: verb for expelling — “expel” (KJV, DARBY, WEBSTER) vs “drive” (WEB, ASV) vs “ye cast” (YLT) vs “cast” (DRC)
  • v7 [grammatical]: phrasing of expulsion location — “out of” (WEB, KJV, ASV, DARBY, DRC) vs “from the house” (YLT) vs “from” (WEBSTER)
  • v8 [lexical]: phrasing of combat action — “fight against” (KJV, DARBY, WEBSTER, DRC) vs “with” (WEB, ASV) vs “fought” (YLT)
  • v9 [lexical]: preposition indicating opponent or ally — “against” (KJV, YLT, DARBY, WEBSTER) vs “with” (WEB, ASV) vs “for you” (DRC)
  • v9 [interpretive]: (vv 9, 32) translation of the divine name and verb tense — “the Lord deliver” (KJV, WEBSTER) vs “Yahweh delivers” (WEB) vs “Jehovah” (ASV) vs “Jehovah hath given” (YLT) vs “Jehovah give” (DARBY) vs “shall” (DRC)
  • v11 [grammatical]: narrative conjunction and verb tense — “Then Jephthah went” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And goeth” (YLT) vs “Jephte therefore” (DRC)
  • v11 [interpretive]: (vv 11, 35, 36) translation of the divine name — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
  • v12 [grammatical]: verb conjugation — “thou art” (KJV, ASV, DARBY, DRC) vs “hast” (YLT, WEBSTER) vs “you have” (WEB)
  • v12 [lexical]: preposition for aggressive movement — “against” (KJV, DARBY, WEBSTER, DRC) vs “to” (WEB) vs “unto” (ASV) vs “in unto” (YLT)
  • v12 [lexical]: verb phrase for making war — “against” (WEB, ASV, DARBY) vs “fight in” (KJV, YLT, WEBSTER) vs “waste” (DRC)
  • v13 [grammatical]: phrasing of geographic boundaries — “the” (ASV, DARBY) vs “to the” (WEB) vs “even unto Jabbok” (KJV) vs “and the” (YLT) vs “to” (WEBSTER) vs “the Jaboc” (DRC)
  • v13 [stylistic]: variations in preposition — “the” (ASV, YLT, DARBY, DRC) vs “to the” (WEB) vs “unto” (KJV) vs “to” (WEBSTER)
  • v13 [lexical]: phrase describing the disputed land — “those lands again peaceably” (KJV, ASV, WEBSTER) vs “that territory” (WEB) vs “them in peace” (YLT) vs “it” (DARBY) vs “the same to me” (DRC)
  • v16 [grammatical]: conjunctions and subject pronouns — “they” (WEB, ASV, DARBY, DRC) vs “But when Israel came” (KJV, WEBSTER) vs “for in their coming” (YLT)
  • v16 [stylistic]: choice of preposition for origin — “from” (WEB, KJV, ASV, DARBY, WEBSTER) vs “out of” (YLT, DRC)
  • v16 [lexical]: verb indicating movement — “Israel went” (WEB, ASV) vs “and walked through” (KJV, WEBSTER) vs “Israel goeth in” (YLT) vs “then Israel” (DARBY) vs “he” (DRC)
  • v16 [lexical]: description of the path taken — “wilderness unto” (KJV, ASV, YLT) vs “to” (WEB, WEBSTER) vs “as far as” (DARBY) vs “desert to” (DRC)
  • v16 [lexical]: verb and preposition for arriving — “came to Kadesh” (WEB, KJV, ASV, DARBY, WEBSTER) vs “cometh in” (YLT) vs “into Cades” (DRC)
  • v17 [grammatical]: phrasing of sending action — “Then Israel sent” (WEB, KJV, ASV, WEBSTER) vs “and sendeth” (YLT) vs “And” (DARBY) vs “And he” (DRC)
  • v17 [lexical]: polite imperative vs formal command — “Let” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Please” (WEB) vs “Suffer” (DRC)
  • v18 [lexical]: verb for circumventing — “went around” (WEB, ASV) vs “compassed” (KJV, WEBSTER) vs “went round” (DARBY, DRC) vs “compasseth” (YLT)
  • v18 [lexical]: phrasing for arriving at the location — “came by” (WEB, KJV, ASV, DARBY, WEBSTER) vs “cometh in at” (YLT) vs “over against” (DRC)
  • v18 [lexical]: term for territorial limits — “border” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “bounds” (DRC)
  • v19 [stylistic]: phrasing of the destination — “to” (WEB, DARBY, WEBSTER) vs “unto Sihon” (KJV, ASV, YLT) vs “to Sehon” (DRC)
  • v19 [grammatical]: phrasing of the speech introduction — “to” (WEB, DARBY, WEBSTER) vs “Israel said unto” (KJV, ASV) vs “saith to” (YLT) vs “they to” (DRC)
  • v19 [lexical]: polite request vs imperative — “Let us” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Please” (WEB) vs “Suffer me to” (DRC)
  • v19 [lexical]: phrasing of the destination — “unto” (ASV, YLT, DARBY) vs “to” (WEB, WEBSTER) vs “into my place” (KJV) vs “to the river” (DRC)
  • v21 [lexical]: term for the military force — “people” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “army” (DRC)
  • v21 [grammatical]: (vv 21, 32) singular vs plural for power/hand — “hand” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “hands” (DRC)
  • v21 [grammatical]: phrasing of the inhabitants — “Amorites the inhabitants of” (WEB, KJV, ASV, WEBSTER) vs “Amorite inhabitant” (YLT) vs “who dwelt in” (DARBY) vs “Amorrhite inhabitant” (DRC)
  • v22 [lexical]: term for the territorial boundaries — “border” (WEB, ASV) vs “borders” (DARBY, WEBSTER) vs “coasts of the Amorites” (KJV) vs “border Amorite” (YLT) vs “thereof” (DRC)
  • v22 [stylistic]: phrasing of geographic boundaries — “the” (ASV, DARBY) vs “to the” (WEB) vs “even unto Jabbok” (KJV) vs “and the” (YLT) vs “to” (WEBSTER) vs “to the Jaboc” (DRC)
  • v23 [interpretive]: translation of the divine name and narrative conjunction — “So now the Lord” (KJV, WEBSTER) vs “And Jehovah” (YLT, DARBY) vs “Yahweh” (WEB) vs “Jehovah” (ASV) vs “the” (DRC)
  • v23 [lexical]: verb for driving out — “hath dispossessed” (KJV, ASV, YLT, WEBSTER) vs “has” (WEB, DARBY) vs “destroyed” (DRC)
  • v23 [grammatical]: phrasing of the dispossessed people — “Amorites from before” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Amorite the presence of” (YLT) vs “Amorrhite” (DRC)
  • v23 [lexical]: verb phrase for taking possession — “should you them” (WEB) vs “shouldest thou possess it” (KJV) vs “them” (ASV) vs “wouldest” (YLT) vs “take possession of” (DARBY) vs “shouldst” (WEBSTER) vs “wilt now this land” (DRC)
  • v25 [lexical]: phrasing of the rhetorical question — “did” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “or canst shew that” (DRC)
  • v25 [lexical]: verb for contesting or striving — “ever strive against” (WEB, KJV, ASV, WEBSTER) vs “at all with” (YLT) vs “with” (DARBY) vs “strove” (DRC)
  • v25 [grammatical]: singular vs plural pronoun — “them” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “him” (DRC)
  • v26 [grammatical]: phrasing of dwelling — “Heshbon” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Israel's dwelling in” (YLT) vs “Hesebon” (DRC)
  • v26 [lexical]: term for surrounding settlements — “its” (WEB, ASV) vs “her towns” (KJV, WEBSTER) vs “in its” (YLT) vs “its dependent villages” (DARBY) vs “the villages thereof” (DRC)
  • v26 [lexical]: phrasing for being located near — “are” (WEB, ASV, DARBY, WEBSTER) vs “that be along by” (KJV) vs “which are” (YLT) vs “near” (DRC)
  • v26 [lexical]: description of the geographic region — “side the for” (WEB) vs “coasts of Arnon” (KJV) vs “side the” (ASV) vs “sides” (YLT) vs “banks the” (DARBY) vs “borders” (WEBSTER) vs “Jordan for” (DRC)
  • v27 [grammatical]: pronoun and conjunction variations — “have” (WEB, KJV, DARBY, WEBSTER) vs “therefore” (ASV) vs “I” (YLT) vs “do” (DRC)
  • v27 [lexical]: term for wrongdoing — “sinned” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “trespass” (DRC)
  • v27 [lexical]: phrasing of committing wrong — “thee but thou doest” (KJV, ASV, WEBSTER) vs “you you do” (WEB) vs “and art doing with” (YLT) vs “it is who” (DARBY) vs “wrongest” (DRC)
  • v27 [lexical]: description of the conflict — “wrong to war” (WEB, KJV, ASV, WEBSTER) vs “evil fight” (YLT) vs “in making” (DARBY) vs “by declaring an unjust” (DRC)
  • v27 [stylistic]: temporal phrase — “this day” (KJV, ASV, DARBY, WEBSTER) vs “today” (WEB) vs “to-day” (YLT) vs “and decide” (DRC)
  • v28 [stylistic]: contrastive conjunction — “Howbeit” (KJV, ASV) vs “And” (YLT, DRC) vs “But” (DARBY, WEBSTER) vs “However” (WEB)
  • v28 [grammatical]: relative pronoun choice — “Jephthah which” (WEB, KJV, ASV, YLT, WEBSTER) vs “that” (DARBY) vs “Jephte” (DRC)
  • v29 [interpretive]: phrasing of the divine spirit and conjunction — “Then the” (KJV, ASV, DARBY, WEBSTER) vs “Yahweh’s” (WEB) vs “and” (YLT) vs “Therefore” (DRC)
  • v29 [lexical]: phrasing of traversing the region — “he passed over Gilead” (WEB, KJV, ASV, WEBSTER) vs “passeth” (YLT) vs “through” (DARBY) vs “going round Galaad” (DRC)
  • v29 [grammatical]: phrasing of the route — “passed over Mizpeh” (KJV, ASV, WEBSTER) vs “Mizpah” (WEB) vs “passeth” (YLT) vs “to” (DARBY) vs “Maspha” (DRC)
  • v29 [stylistic]: preposition for movement — “to” (WEB, YLT, DARBY, WEBSTER) vs “unto” (KJV, ASV) vs “from thence to” (DRC)
  • v30 [grammatical]: phrasing of possession — “my hand” (WEB, ASV, YLT, DARBY) vs “my” (WEBSTER, DRC) vs “mine hands” (KJV)
  • v31 [grammatical]: singular vs plural for house entrance — “doors” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “door” (DARBY)
  • v31 [grammatical]: phrasing of the vow — “to” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “and shall” (DRC)
  • v31 [interpretive]: term for the sacrificial offering — “burnt-offering” (ASV, YLT, DARBY, WEBSTER) vs “burnt offering” (WEB, KJV) vs “holocaust to the Lord” (DRC)
  • v32 [grammatical]: narrative conjunction and verb choice — “So Jephthah passed” (WEB, KJV, ASV, WEBSTER) vs “And passeth” (YLT) vs “And” (DARBY) vs “And Jephte” (DRC)
  • v33 [lexical]: verb for defeating — “smote” (KJV, ASV, DARBY, WEBSTER, DRC) vs “struck” (WEB) vs “smiteth” (YLT)
  • v33 [lexical]: phrasing of the slaughter and its consequence — “So” (WEB, ASV) vs “slaughter Thus” (KJV, WEBSTER) vs “and” (DARBY, DRC) vs “smiting and” (YLT)
  • v34 [lexical]: verb for encountering — “came out to meet” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is coming” (YLT) vs “met” (DRC)
  • v34 [lexical]: term for the musical instruments — “timbrels” (KJV, ASV, YLT, WEBSTER, DRC) vs “tambourines” (WEB) vs “tambours” (DARBY)
  • v35 [lexical]: verb for tearing — “rent” (KJV, ASV, DARBY, WEBSTER, DRC) vs “tore” (WEB) vs “rendeth” (YLT)
  • v35 [lexical]: term for clothing — “clothes” (WEB, KJV, ASV, WEBSTER) vs “garments” (YLT, DARBY, DRC)
  • v35 [lexical]: phrase for the grief caused — “thou hast brought” (KJV, ASV, DARBY, WEBSTER) vs “You have” (WEB) vs “caused” (YLT) vs “deceived” (DRC)
  • v37 [lexical]: phrasing of the request for time — “alone two months that” (WEB, KJV, ASV, DARBY, WEBSTER) vs “and” (YLT) vs “go” (DRC)
  • v37 [lexical]: term for the geographic feature — “mountains” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hills” (YLT) vs “for two months” (DRC)
  • v37 [lexical]: (vv 37, 38) verb for mourning — “bewail” (WEB, KJV, ASV, DARBY, WEBSTER) vs “I weep for” (YLT) vs “may” (DRC)
  • v37 [grammatical]: phrasing of accompaniment — “I and” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “with” (DRC)
  • v37 [lexical]: (vv 37, 38) term for friends/peers — “companions” (WEB, ASV, DARBY, DRC) vs “fellows” (KJV, WEBSTER) vs “friends” (YLT)
  • v38 [lexical]: phrasing of her departure — “went with” (KJV, DARBY, WEBSTER) vs “departed she and” (WEB, ASV) vs “goeth she and” (YLT) vs “was gone” (DRC)
  • v38 [stylistic]: preposition choice — “upon” (KJV, ASV, DARBY, WEBSTER) vs “on” (WEB, YLT) vs “in” (DRC)
  • v39 [grammatical]: phrasing of returning — “to” (WEB, DARBY, WEBSTER, DRC) vs “returned unto” (KJV, ASV) vs “turneth back” (YLT)
  • v39 [lexical]: term for the tradition — “custom” (KJV, ASV, WEBSTER) vs “virgin It became a” (WEB) vs “statute” (YLT) vs “fixed” (DARBY) vs “fashion” (DRC)
  • v40 [lexical]: phrasing of the temporal frequency — “That” (WEB, KJV, ASV, WEBSTER) vs “from year to year” (DARBY, DRC) vs “from time to time” (YLT)
  • v40 [lexical]: verb for the memorial action — “celebrate” (WEB, ASV) vs “went yearly to lament” (KJV, WEBSTER) vs “go talk to” (YLT) vs “go celebrate” (DARBY) vs “assemble together and” (DRC)

Detrás de esta página

Texto fuente. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex.

Nombres divinos: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

También consultado, pero no incluido en el consenso

Academic textual-historical analysis

In the narrative of Judges 11, Jephthah, the son of a prostitute, is expelled by his half-brothers and settles in the land of Tob, where he gathers a band of outlaws. When the Ammonites make war against Israel, the elders of Gilead recruit Jephthah, agreeing to make him their head and commander. Jephthah then sends a diplomatic message to the king of Ammon, arguing historically that Israel did not take Ammonite land during the Exodus but legitimately conquered the territory of the Amorites, which Yahweh gave them. When diplomacy fails, the Spirit of Yahweh comes upon Jephthah. He vows that if Yahweh grants him victory, he will offer as a burnt offering whatever first comes out of the doors of his house to meet him upon his return. Jephthah defeats the Ammonites, but upon returning to Mizpah, he is met by his only daughter dancing with tambourines. Bound by his word, Jephthah despairs; his daughter accepts the vow's fulfillment, asking only for two months to mourn her virginity in the mountains with her companions. Jephthah fulfills his vow, and the narrative concludes by stating this event established a custom where Israelite women lament Jephthah's daughter four days each year.

Jewish interpretation

In Judges 11, Jephthah, marginalized and exiled due to his birth to a prostitute (Judges 11:1-3), is recruited by the elders of Gilead to lead them against Ammon (Judges 11:4-11). Before engaging in battle, Jephthah attempts a detailed diplomatic exchange, defending Israel's historical right to the Transjordanian territory by citing their wilderness journey and God's defeat of the Amorites (Judges 11:12-28). When Ammon rejects this diplomacy, Jephthah makes a vow to God, promising that whatever first emerges from his house upon his victorious return will be offered as a burnt offering (Judges 11:30-31). He secures the victory, but his only daughter comes out to greet him (Judges 11:34). Bound by his tragic oath, he allows her two months to mourn her virginity before fulfilling the vow (Judges 11:35-39), leading to an annual commemoration by the women of Israel (Judges 11:40).

Latter-day Saint

In the narrative of Judges 11, Jephthah, the outcast son of a harlot, is recruited by the elders of Gilead to lead them in battle against the Ammonites. After attempting diplomacy with the Ammonite king over territorial disputes, Jephthah makes a vow to the Lord: if he is granted victory, he will offer as a burnt offering whatever first comes out of his house to meet him upon his return. The Lord delivers Ammon into his hands. When Jephthah returns, his only daughter comes out to greet him with dancing. Devastated but bound by his word, Jephthah grants her request for two months to mourn her virginity, after which he fulfills his vow, and it becomes a custom for Israelite women to commemorate her yearly.

Jehovah's Witnesses

In Judges 11, Jephthah, a marginalized Gileadite, is recalled by the elders to lead Israel against the Ammonites. Before engaging in battle, he attempts diplomacy, recounting Israel's history to prove that Jehovah, not Chemosh, gave them the land. When diplomacy fails, the spirit of Jehovah comes upon Jephthah. He vows that if Jehovah grants him victory, whoever first comes out of his house to meet him will be offered as a burnt offering to Jehovah. After a decisive victory, his only daughter comes out to greet him. Bound by his vow, Jephthah grieves but remains faithful to his word. His daughter willingly submits, asking only for two months to mourn her virginity before the vow is fulfilled, establishing a custom where the daughters of Israel commend her annually.

Decisiones de traducción que tomó la NCB (27)
  • v1: mighty warrior — Uses a precise, contemporary term for martial prowess.
  • v2: son of another woman — Preserves the direct contrast with the legitimate sons of the household's wife.
  • v3: empty men — Preserves the specific source-language idiom indicating destitute or lawless outlaws.
  • v4: After a time — Accurately translates the Hebrew temporal idiom without relying on the archaic 'came to pass' construction.
  • v6: commander — Accurately reflects the specific military leadership title offered by the elders.
  • v9: the LORD gives — Translates the divine name correctly per the rules and uses a contemporary active tense, rejecting the archaic subjunctive.
  • v11: head and commander — Maintains consistency with the translation of qatsin in verse 6 and preserves the inclusio of titles.
  • v12: What is there between me and you — Flattens the highly literal 'What to me and to you' into dignified contemporary English while capturing the singular diplomatic idiom.
  • v13: in his going up — Preserves the source text's singular pronoun for the national entity.
  • v14: added again and sent — Preserves the Hebrew idiom emphasizing repeated diplomatic effort.
  • v15: Israel did not take — Maintains the singular national pronoun tracking.
  • v16: in their going up — Preserves the shift from singular back to the plural pronoun used in the source text.
  • v17: Let me cross, please — Captures the hortatory particle 'na' with modern dignified politeness rather than archaic pleading.
  • v18: encamped — Uses standard modern military vocabulary, preserving the plural form reflecting the nation's movement.
  • v21: struck them down — Contemporary phrasing for military defeat, retaining the plural pronoun shift from the previous singular.
  • v23: dispossessed — Maintains the continuous cognate root wordplay around possession and dispossession.
  • v25: are you indeed better — Flattens the Hebrew triple infinitive absolute structures to achieve flowing, dignified English syntax.
  • v26: its daughters — Preserves the literal Hebrew idiom referring to dependent settlements.
  • v30: If you will indeed give — Flattens the infinitive absolute cognate emphasizing the condition for a natural contemporary reading.
  • v31: whatever comes out — Flattens the participle-verb cognate construction to suit clear, dignified English idiom.
  • v31: offer it up as a burnt offering — Flattens the cognate (verb-noun) into standard English sacrificial terminology; aligns with a broad reception supporting a literal burnt offering.
  • v33: a very great smiting — Preserves the cognate connection with the earlier verb 'struck/smote'.
  • v34: look — Removes the archaic interjection per strict assembly guidelines.
  • v35: When he saw her — Translates the temporal construction effectively without the archaic 'came to pass' phrasing.
  • v35: You have brought me very low — Flattens the infinitive absolute syntax into standard emotional expression.
  • v39: At the end of two months — Eliminates the archaic narrative formula.
  • v40: from year to year — Flattens the specific Hebrew idiom to render standard English conveying the identical temporal frequency.
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 12, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)