ManyBibles

Tito 2

7 traducciones · leer a través de 12 tradiciones.

NCB · Nueva Biblia del Consenso

1But as for you, speak the things that fit sound teaching. 2that older men are to be temperate, dignified, sensible, sound in the faith, in the love, in the perseverance. 3Older women likewise are to be reverent in their behavior, not slanderers, not enslaved to much wine, teachers of what is good, 4so that they may train the young women to be sensible, lovers of their husbands, lovers of their children, 5sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God is not blasphemed. 6Likewise, exhort the younger men to be sensible; 7in all things showing yourself to be an example of good works; in your teaching showing uncorruptedness, incorruptibility, dignity, 8sound speech that cannot be condemned, so that the opponent may be ashamed, having nothing evil to say about us. 9Exhort enslaved persons to be subject to their own masters, to be well-pleasing in everything, not talking back, 10not stealing, but demonstrating all good fidelity, so that they may adorn the teaching of God our Savior in everything. 11For the saving grace of God has appeared to all people, 12instructing us that, denying ungodliness and worldly desires, we should live sensibly, righteously, and godly in the present age, 13awaiting the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ, 14who gave himself for us, so that he might redeem us from all lawlessness and purify for himself a special people, zealous for good works. 15Speak these things, and exhort, and reprove with all authority. Let no one despise you.

Versión generada por IA, no es una traducción humana. Leer Tito 2 en la Nueva Biblia del Consenso →

En qué coinciden las tradiciones

Universally across all traditions, Christians affirm that Paul's ethical exhortations to the household are grounded in the past historical manifestation of God's saving grace and the future expectation of Christ's return. It is broadly recognized that these behavioral instructions for distinct demographic groups ensure the Gospel is not discredited by outsiders, and it is broadly held that the title 'great God' in verse 13 applies directly to Jesus Christ, affirming His full divinity and… Inicia sesión para leer el consenso completo →

Sostenido por la mayoría, pero no por todas

  • Paul provides behavioral instructions for distinct demographic groups in the household and church to ensure the Gospel is not discredited by outsiders. (8 affirm)
  • The title 'great God' in verse 13 is applied directly to Jesus Christ, affirming His full divinity and consubstantiality with the Father. (5 affirm)

Dónde difieren las tradiciones

  • The household codes regarding submission in verses 1-10 are timeless, God-ordained mandates for human hierarchy and gender roles rather than culturally bound missional accommodations.

    anglican: QUALIFY; baptist: AFFIRM; anabaptist: QUALIFY

  • The phrase 'all men' in verse 11 demonstrates that saving grace is universally available to every individual, rather than referring only to all classes and ranks of society.

    lutheran: AFFIRM; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM; restorationist: AFFIRM

  • Good works are the inevitable resultant fruit of Christ's redemption and justification, not a prerequisite or cause for it.

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

  • Verse 7 provides the scriptural basis for the charge that clergy must serve as a wholesome example and pattern of good works to the church.

    anglican: AFFIRM; restorationist: QUALIFY

  • The command to Titus to speak and rebuke with authority underpins the teaching and governing authority of the episcopal Magisterium.

    catholic: AFFIRM; restorationist: QUALIFY

  • The 'appearance' of saving grace in verses 11-14 is liturgically identified with the Nativity of Christ.

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

  • Verses 11-14 are liturgically proclaimed to commemorate the baptism of Christ and the revelation of the Trinity at the Feast of Theophany.

    catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: QUALIFY

Cómo lo lee cada tradición

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

Catholic

Paul addresses Titus, his apostolic delegate in Crete, providing a moral framework adapted for the various stations of life within the Christian community. He outlines specific virtues required for older men, older women, young women, young men, and servants, emphasizing that their behavior directly affects the reputation of the Gospel—ensuring the word of God is not blasphemed (v. 5) and that they may 'adorn the doctrine of God' (v. 10). Paul then grounds this ethical instruction in a profound Christological and eschatological reality (vv. 11-14): the past 'appearance' of God's saving grace in the Incarnation, which trains believers in righteousness, and the anticipated future 'appearance' of the glory of 'our great God and Savior Jesus Christ.' Christ's self-offering was designed to redeem and purify a people distinctively His own, characterized by a zeal for good works. Finally, Paul commands Titus to exercise his delegated authority boldly (v. 15). Reception: Catholic tradition receives Titus 2 as a masterclass in the inseparability of dogma and morality, where right living ('sound doctrine,' v. 1) flows directly from Christology. The chapter contains one of the New Testament's most explicit declarations of Christ's divinity. In the patristic era, both Greek and Latin Fathers—such as John Chrysostom in his 'Homilies on Titus' and Augustine in 'De Trinitate'—appealed to verse 13 ('the great God and our Saviour Jesus Christ') to definitively refute Arianism, insisting that the text applies the title 'great God' directly to the Son, affirming His consubstantiality with the Father. Soteriologically, the Catholic communion points to verse 14 as a summation of both objective and subjective redemption. The Council of Trent's 'Decree on Justification' draws on this verse to assert that Christ's sacrifice does not merely cover sins forensically, but effects a genuine, interior purification ('cleanse to himself a people') that intrinsically produces a 'zeal for good works.' Thus, good works are the necessary, grace-wrought fruit of justification. There is a complementary theological emphasis between East and West regarding the 'appearance' (Greek: epiphaneia) of grace (v. 11). The Latin tradition heavily associates this text with the Nativity (the Word taking flesh), while the Eastern Catholic tradition, drawing on the Greek Fathers, strongly connects the vocabulary of 'epiphany' to the Feast of the Theophany (the Baptism of Christ), emphasizing the divine illumination and the revelation of the Trinity that brings salvation. Furthermore, verse 15 ('speak, and exhort, and rebuke with all authority') is received as a scriptural warrant for the Magisterium, affirming the authority of bishops to guard the deposit of faith and enforce ecclesial discipline.

Eastern Orthodox

In its immediate context, Paul provides Titus with pastoral instructions for various groups within the church—older men, older women, younger women, younger men, and servants—urging them to embody virtues such as sobriety, temperance, love, and submission. He anchors these ethical exhortations in the manifestation of God's saving grace and the anticipated second coming of Jesus Christ, explaining that Christ's self-offering was designed to redeem and purify a people who are zealous for good works. Reception: The Eastern Orthodox tradition receives this chapter as a profound synthesis of pastoral ethics and high Christology. Verses 11-14 are central to Orthodox theological reflection on the Incarnation and the eschaton. Verse 13, which speaks of the 'appearing of the glory of our great God and Savior Jesus Christ,' is famously highlighted by Patristic consensus as a definitive defense of Christ's consubstantiality and full deity. St. John Chrysostom, in his 'Homilies on Titus', wields this verse against Arian and Eunomian subordinationism, emphasizing that the title 'great God' is applied directly to the Son. Furthermore, the Orthodox tradition reads the 'grace of God' (verse 11) teaching us to live 'soberly, righteously, and godly' (verse 12) through the lens of nepsis (spiritual sobriety) and synergy. The purification of a 'peculiar people' (verse 14, echoing the LXX of Exodus 19:5) who are 'zealous of good works' underscores the Orthodox understanding that salvation is not merely forensic, but a transformative process of healing and purification leading to theosis, requiring human cooperation with divine grace.

Oriental Orthodox

The epistle instructs Titus to mold the household ethics of the Cretan believers—older and younger men and women, as well as servants—to reflect sound doctrine (vv. 1-10). This ethical transformation is not grounded in mere moralism, but is anchored entirely in the 'epiphany' of God's saving grace (v. 11). This grace points backward to the historical incarnation and forward to the glorious return of 'our great God and Savior Jesus Christ' (v. 13), whose self-offering redeems and purifies a distinct people zealous for good works (v. 14). Reception: For the Oriental Orthodox communion, Titus 2:13–14 is a critical Christological anchor. The explicit identification of Jesus Christ as 'the great God and our Saviour' (v. 13) serves as foundational evidence for the miaphysite understanding of the Incarnation. Athanasius of Alexandria cited verse 13 in his 'Discourses Against the Arians' to prove the eternal, consubstantial deity of the Son. Later, Cyril of Alexandria utilized the same verse in 'On the Unity of Christ' to argue against any Nestorian division of Christ into two separate subjects; because Paul calls the incarnate Christ the 'great God', the union of divinity and humanity is unconfused but entirely undivided. Furthermore, Severus of Antioch, in his 'Cathedral Homilies', emphasized the immediate grammatical connection between verse 13 and verse 14 ('who gave himself for us'). For the Syriac and Coptic theological traditions, this sequence demonstrates that the one who suffered on the cross is exactly the 'great God' incarnate, reinforcing the confession of God the Word suffering in the flesh (theopaschism) without His divine nature dying.

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

1But say the things which fit sound doctrine, 2that older men should be temperate, sensible, sober minded, sound in faith, in love, and in perseverance, 3and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good, 4that they may train the young wives to love their husbands, to love their children, 5to be sober minded, chaste, workers at home, kind, being in subjection to their own husbands, that God’s word may not be blasphemed. 6Likewise, exhort the younger men to be sober minded. 7In all things show yourself an example of good works. In your teaching, show integrity, seriousness, incorruptibility, 8and soundness of speech that can’t be condemned, that he who opposes you may be ashamed, having no evil thing to say about us. 9Exhort servants to be in subjection to their own masters and to be well-pleasing in all things, not contradicting, 10not stealing, but showing all good fidelity, that they may adorn the doctrine of God, our Savior, in all things. 11For the grace of God has appeared, bringing salvation to all men, 12instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present age; 13looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ, 14who gave himself for us, that he might redeem us from all iniquity and purify for himself a people for his own possession, zealous for good works. 15Say these things and exhort and reprove with all authority. Let no one despise you.

KJV · King James Version

1But speak thou the things which become sound doctrine: 2That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. 3The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; 4That they may teach the young women to be sober, to love their husbands, to love their children, 5To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. 6Young men likewise exhort to be sober minded. 7In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, 8Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. 9Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; 10Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. 11For the grace of God that bringeth salvation hath appeared to all men, 12Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 13Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; 14Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 15These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

5 traducciones más para comparar lado a lado.

Inicia sesión para comparar las 7 →
Diferencias que cambian el significado (29)
  • v1 [lexical]: choice of noun for instruction or body of teaching — “doctrine” (WEB, KJV, ASV, WEBSTER, DRC) vs “teaching” (YLT, DARBY)
  • v2 [lexical]: varying adjectives for sobriety and character — “sober grave temperate” (KJV, WEBSTER) vs “sensible sober minded” (WEB) vs “grave sober-minded” (ASV) vs “grave sober” (YLT) vs “discreet” (DARBY) vs “chaste prudent” (DRC)
  • v2 [lexical]: translation of 'agape' and inclusion of articles or conjunctions — “love” (ASV, DARBY, DRC) vs “charity” (KJV, WEBSTER) vs “love and” (WEB) vs “the love” (YLT)
  • v2 [lexical]: choice of noun for steadfastness or patience — “patience” (KJV, ASV, DARBY, WEBSTER, DRC) vs “perseverance” (WEB) vs “the endurance” (YLT)
  • v3 [stylistic]: differing phrasing for the instructional role of older women — “that which is” (WEB, ASV) vs “teachers of good things” (KJV, WEBSTER) vs “not enslaved teachers” (YLT) vs “what is right” (DARBY) vs “teaching well” (DRC)
  • v4 [lexical]: verb choice for instructing or guiding — “teach” (KJV, WEBSTER, DRC) vs “train” (WEB, ASV) vs “make” (YLT) vs “admonish” (DARBY)
  • v4 [grammatical]: infinitive verb versus noun/adjective phrase for affection — “to love” (WEB, KJV, ASV, WEBSTER, DRC) vs “lovers of” (YLT) vs “be attached to” (DARBY)
  • v5 [stylistic]: possessive noun phrase versus prepositional genitive for God's word — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s” (WEB)
  • v5 [grammatical]: differing placement and choice of auxiliary verb — “of God be” (KJV, ASV, WEBSTER, DRC) vs “may” (WEB, YLT, DARBY)
  • v5 [lexical]: varying translations of the verb for being defamed or spoken against — “blasphemed” (KJV, ASV, WEBSTER, DRC) vs “be evil spoken of” (YLT, DARBY) vs “be” (WEB)
  • v7 [stylistic]: phrasing for demonstrating a pattern or example — “showing” (YLT, WEBSTER) vs “show yourself an example” (WEB) vs “shewing thyself a pattern” (KJV) vs “showing an ensample” (ASV) vs “affording as” (DARBY) vs “shew an example” (DRC)
  • v8 [lexical]: choice of verb for the opponent's reaction (ashamed vs afraid) — “ashamed” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “afraid” (DRC)
  • v8 [textual]: variant reading between first-person 'us' and second-person 'you' — “about us” (WEB, DARBY) vs “us” (ASV, DRC) vs “concerning” (YLT, WEBSTER) vs “of you” (KJV)
  • v9 [stylistic]: phrasing of being acceptable or pleasing to masters — “all things” (WEB, KJV, ASV, WEBSTER) vs “to be well-pleasing” (YLT) vs “everything” (DARBY) vs “pleasing” (DRC)
  • v9 [lexical]: choice of verb for talking back or opposing — “gainsaying” (ASV, YLT, DARBY, DRC) vs “answering again” (KJV, WEBSTER) vs “contradicting” (WEB)
  • v10 [lexical]: choice of verb for theft or defrauding — “purloining” (KJV, ASV, YLT, WEBSTER) vs “stealing” (WEB) vs “robbing their masters” (DARBY) vs “defrauding” (DRC)
  • v10 [stylistic]: participle versus prepositional phrase for demonstrating fidelity, alongside orthographic differences — “showing” (WEB, ASV, YLT, WEBSTER) vs “shewing” (KJV, DARBY) vs “in” (DRC)
  • v10 [lexical]: choice of noun for instruction — “doctrine” (WEB, KJV, ASV, WEBSTER, DRC) vs “teaching” (YLT) vs “teaching which is” (DARBY)
  • v10 [stylistic]: differences in word order regarding the verb and divine title, alongside spelling variations — “Saviour” (KJV, ASV, DRC) vs “Savior” (WEB, WEBSTER) vs “they may adorn” (YLT) vs “God” (DARBY)
  • v12 [lexical]: verb choice for pedagogy or instructing — “Teaching” (KJV, YLT, DARBY, WEBSTER) vs “instructing” (WEB, ASV, DRC)
  • v12 [grammatical]: translation of noun for ungodliness and tense of the participle — “denying ungodliness” (WEB, KJV, ASV, WEBSTER, DRC) vs “the impiety” (YLT) vs “having denied impiety” (DARBY)
  • v12 [lexical]: translation of 'desires' and auxiliary verb choice for living — “lusts we should live” (KJV, ASV, DARBY, WEBSTER) vs “desires” (YLT, DRC) vs “would” (WEB)
  • v12 [lexical]: choice of adverbs for righteous and godly living — “godly” (WEB, KJV, ASV) vs “piously we may live” (YLT) vs “justly and piously” (DARBY) vs “piously” (WEBSTER) vs “justly and” (DRC)
  • v13 [grammatical]: verb choice for anticipating and use of demonstrative pronoun — “the” (WEB, ASV, DRC) vs “Looking for that” (KJV, WEBSTER) vs “waiting the” (YLT) vs “awaiting the” (DARBY)
  • v14 [lexical]: noun choice for sin or law-breaking — “iniquity” (WEB, KJV, ASV, WEBSTER, DRC) vs “lawlessness” (YLT, DARBY)
  • v14 [grammatical]: preposition choice and verb form for cleansing or purifying — “purify unto” (KJV, ASV) vs “to” (DARBY, WEBSTER) vs “for” (WEB) vs “might to” (YLT) vs “might cleanse to” (DRC)
  • v15 [lexical]: verb choice for correcting or reproving — “rebuke” (KJV, DARBY, WEBSTER, DRC) vs “reprove” (WEB, ASV) vs “convicting” (YLT)
  • v15 [lexical]: choice of indefinite pronoun — “man” (KJV, ASV, WEBSTER, DRC) vs “one” (WEB, YLT, DARBY)
  • v15 [stylistic]: contemporary versus archaic second-person pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)

Detrás de esta página

Texto fuente. Greek (TAGNT, public-domain critical text). Provided public-domain Greek text

Nombres divinos: Theos (God).

También consultado, pero no incluido en el consenso

Academic textual-historical analysis

In its textual and historical setting, Titus 2 adapts the Greco-Roman 'Haustafel' (household code) tradition to structure the early Christian community. Drawing on Hellenistic moral philosophy, the author outlines virtues for distinct demographic groups: older men, older women, younger women, younger men, and enslaved persons (vv. 2-10). The primary motivation stated in the text is apologetic and socially conservative: to ensure that the 'word of God be not blasphemed' (v. 5) and that opponents have 'no evil thing to say' (v. 8). Philologically, the passage pivots from ethical instruction to theological grounding using vocabulary common to Hellenistic ruler cults, such as the 'manifestation' or 'epiphaneia' of the divine (vv. 11, 13). Verse 13 is syntactically significant; the Greek phrasing utilizes a single definite article governing two descriptive nouns ('God' and 'Savior') joined by a conjunction, grammatically designating a single referent.

Jewish interpretation

From a historical Jewish perspective, Titus 2 is read as a document of late first- or early second-century early Christianity adapting to its surrounding culture. Modern Jewish historians of the New Testament note that the chapter's 'household codes' (Haustafeln)—which instruct older and younger men, women, and slaves (vv. 1-10)—parallel broader Greco-Roman discourse on household management (oikonomia). Scholars observe that this reflects an apologetic desire for civic respectability, a rhetorical strategy also found in Hellenistic Jewish authors like Philo and Josephus, who similarly sought to demonstrate that their communities upheld traditional societal virtues so that their teachings would 'not be blasphemed' (v. 5).

Latter-day Saint

The epistle instructs Titus on how to shape the conduct of the Cretan believers. Verses 1–10 outline specific ethical behaviors expected of different demographic groups within the church: older men, older women, younger women, younger men, and servants. This practical household and community code is grounded in the theological realities presented in verses 11–14: the appearance of God's grace, the moral imperative to deny worldly lusts and live righteously, the anticipation of the Lord's glorious return, and Christ's redeeming sacrifice designed to purify a devoted, special people. The chapter concludes with a mandate for Titus to teach these principles with unyielding authority (v. 15).

Jehovah's Witnesses

In its immediate pastoral context, Titus 2 consists of Paul's instructions to Titus regarding the ethical conduct required of various groups within the Cretan congregations: older men and women, younger men and women, and slaves. The chapter emphasizes that 'sound doctrine' must manifest in practical, orderly, and respectful living so that the word of God is not blasphemed and the teaching of God is adorned. This ethical mandate is grounded in the grace of God that has appeared for salvation, motivating believers to reject ungodliness while they await the glorious manifestation of God and of Jesus Christ, who gave himself to redeem and purify a people dedicated to good works.

Decisiones de traducción que tomó la NCB (44)
  • v1: teaching — Translates didaskalia to match the instructional focus of the letter.
  • v1: sound teaching — English idiom cannot smoothly replicate the Greek definite article pattern enclosing the adjective without disrupting natural flow.
  • v1: But as for you, speak — Uses modern phrasing to capture the emphatic personal pronoun and preserves the inclusio verb 'speak' concluding in verse 15.
  • v2: in the faith, in the love, in the perseverance — Preserves the anaphoric repetition of the Greek definite article for each distinct virtue.
  • v2: temperate, dignified, sensible — Accurately translates the Greek adjectives for sobriety and self-control into distinct, contemporary English virtues.
  • v2: love — Uses the standard contemporary English rendering for agape.
  • v2: perseverance — Captures the active, enduring nature of the virtue rather than passive waiting.
  • v3: teachers of what is good — Translates the Greek cognate compound phrasally, as a literal 'good-teachers' is unnatural in English syntax.
  • v3: reverent — Translates the meaning of the adjective without forcing the Greek alliteration (pi-rho-epsilon) which would sacrifice English clarity.
  • v3: likewise — Maintains a consistent, clear translation of the repeated adverb linking instructions to different groups.
  • v4: train to be sensible — Translates the active verb while explicitly preserving the prominent 'sober-minded/sensible' root spanning the chapter.
  • v4: lovers of their husbands, lovers of their children — Preserves the repetitive compounding structure of the Greek adjectives.
  • v5: being subject to — Renders the Greek participle directly without resolving the interpretive dispute over timeless mandates versus cultural accommodation in the Haustafel tradition.
  • v5: God — Follows the required translation map for Theos and standard divine capitalization.
  • v5: the word of God — Preserves the prepositional genitive phrase structure in English.
  • v5: blasphemed — Translates the Greek root literally, emphasizing the severity of bringing disrepute upon the message.
  • v6: to be sensible — Consistently translates the recurring root for self-controlled, sensible behavior.
  • v7: an example — Uses straightforward contemporary vocabulary, leaving open the disputed specialized application to the clerical Magisterium.
  • v7: uncorruptedness, incorruptibility — Retains both variant noun forms provided side-by-side in the source text.
  • v8: the opponent — Preserves the grammatical shift to the singular, contrasting with the plural 'us'.
  • v8: ashamed — Accurately renders the verb denoting being put to shame or turned back.
  • v8: about us — Follows the first-person plural pronoun present in the source text reading.
  • v9: enslaved persons — Accurately conveys the socio-historical reality of the Greek term over voluntary or mild servitude.
  • v9: talking back — Provides a precise, contemporary English rendering of speaking against or contradicting.
  • v9: in everything — Translates the recurring phrase using natural modern idiom.
  • v10: stealing — Uses the clearest modern term for secret theft or pilfering.
  • v10: demonstrating — Uses an active, dynamic verb suitable for displaying good fidelity.
  • v10: the teaching of God our Savior — Handles the Greek double article grammatically with a prepositional attributive phrase, while implementing proper title capitalization.
  • v11: all people — Translates 'anthrōpois' inclusively as humanity without resolving the interpretive dispute over strict universalism versus societal classes.
  • v11: has appeared — Translates the historical manifestation verb directly without settling its disputed liturgical association.
  • v11: the saving grace of God — Smoothly incorporates the repeated Greek article for the modifying adjective into English syntax.
  • v12: instructing — Distinguishes this formative pedagogical training from the noun 'teaching' (didaskalia) used elsewhere.
  • v12: sensibly, righteously, and godly — Retains the adverbial trio assonance of the Greek.
  • v12: ungodliness / godly — Maintains the linguistic wordplay and contrastive cognate root in English.
  • v13: awaiting — Effectively captures the anticipatory focus of the participle.
  • v13: our great God and Savior — Follows the Granville Sharp syntactic structure designating a single referent, aligning with a broad reception of its Christological application.
  • v14: who gave himself for us, so that he might redeem us... and purify for himself a special people — Exactly preserves the specific singular and plural pronoun shifts of the source text.
  • v14: lawlessness — Directly translates the alpha-privative prefix on 'nomos' (law).
  • v14: zealous for good works — Renders the phrase literally, leaving the disputed theological relationship between redemption and works unresolved.
  • v14: special people — Avoids the archaic misunderstanding of 'peculiar' while accurately conveying a treasured, distinct possession.
  • v15: Speak these things — Completes the stylistic inclusio with the 'speak' command from verse 1.
  • v15: reprove — Accurately conveys correcting and exposing with evidence.
  • v15: with all authority — Translates the Greek noun directly without settling the later ecclesiological debate regarding the Magisterium.
  • v15: you — Adopts contemporary English pronouns.
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)