1 Corinthiens 2
7 traductions · lu à travers 12 traditions.
NCB · Nouvelle Bible du Consensus
Rendu généré par l’IA, et non une traduction humaine. Lire 1 Corinthiens 2 dans Nouvelle Bible du Consensus →
Ce sur quoi les traditions s’accordent
Christian traditions agree that Paul deliberately avoided human rhetorical excellence to ensure faith rested on God's power rather than human wisdom, and that the proclamation of Christ crucified must remain the exclusive, foundational center of apostolic preaching. It is broadly affirmed that the rulers of this age acted in ignorance of God's hidden wisdom and that the "natural man" represents someone who relies solely on unaided human reason, rendering them incapable of grasping divine… Connectez-vous pour lire le consensus complet →
Partagé par la plupart, mais pas par toutes
- The rulers of this age acted in ignorance of God's hidden wisdom; had they known it, they would not have crucified the Lord of glory. (6 affirm)
- The 'natural man' represents someone who relies solely on unaided human reason and worldly philosophy, rendering them incapable of grasping divine mysteries. (8 affirm)
Là où les traditions diffèrent
The 'demonstration of the Spirit and of power' refers to the Holy Spirit's sovereign, internal work to create saving faith without relying on human persuasion.
lutheran: AFFIRM; reformed: AFFIRM; pentecostal: QUALIFY; restorationist: DENY
The 'rulers of this world' encompasses demonic powers who were ignorant of the mystery of the incarnation and the cross.
orthodox: AFFIRM; anabaptist: QUALIFY
The natural man's inability to receive the things of the Spirit proves the total depravity and complete spiritual blindness of the unregenerate will.
lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; restorationist: DENY
The 'natural man' denotes an individual guided by secular wisdom, not one who is inherently incapable of believing the gospel through the written Word alone.
catholic: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: DENY; pentecostal: DENY; restorationist: AFFIRM
The written Scriptures require the active, subjective inward illumination of the Holy Spirit for a person to achieve a saving understanding of them.
anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: DENY
The Holy Spirit operates on the human mind in conversion exclusively through the objective revelation of the written Word, rather than requiring an additional subjective inward illumination.
anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM
The 'mind of Christ' is attained experientially through ascetic purification, prayer, and participation in the sacramental life.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: QUALIFY; anabaptist: QUALIFY; pentecostal: QUALIFY; restorationist: DENY
Possessing the 'mind of Christ' is a communal reality exercised by the gathered local congregation through collective discernment.
catholic: QUALIFY; baptist: AFFIRM; anabaptist: AFFIRM
The 'mind of Christ' is objectively accessible to all believers directly through the Spirit-inspired words of the New Testament text.
catholic: QUALIFY; anglican: DENY; anabaptist: QUALIFY; pentecostal: DENY; restorationist: AFFIRM
The believer's ability to know the things freely given by God provides scriptural warrant for the direct inward witness of the Spirit confirming personal adoption.
methodist: AFFIRM; restorationist: DENY
Comment chaque tradition l’interprète
Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.
Catholic
Paul contrasts human philosophical rhetoric with the power of the Holy Spirit. He asserts that his apostolic preaching deliberately relied not on worldly wisdom but on the stark reality of Jesus Christ crucified. He explains that true divine wisdom is a mystery hidden from the secular rulers of the age and inaccessible to unaided human faculties. This wisdom is revealed only by the Holy Spirit, who comprehends the depths of God, creating a sharp division between the natural man, who perceives divine things as folly, and the spiritual man, who possesses the mind of Christ. Reception: Catholic tradition mines this chapter for foundational doctrines of Christology, Pneumatology, and theological anthropology. Verse 8 ('crucified the Lord of glory') is a primary scriptural locus for the communicatio idiomatum (communication of idioms); Thomas Aquinas and Eastern Fathers argue this proves the hypostatic union, as the title of divine glory is attributed to the human nature suffering on the cross. In Pneumatology, Basil the Great leverages verses 10-11 to defend the full, uncreated divinity of the Holy Spirit, arguing that just as a human spirit is intrinsic to a human, the Holy Spirit is intrinsic to the divine essence. Verse 9 ('Eye hath not seen') is utilized extensively by Pope Benedict XII and scholastic theology to articulate the Beatific Vision, demonstrating that the ultimate end of human life transcends natural capacities and requires supernatural elevation by grace. Regarding theological anthropology, John Chrysostom interprets the natural man of verse 14 as one operating solely by the lower soul and secular reason, insisting that understanding divine mysteries requires the grace-filled elevation of the spiritual man.
Eastern Orthodox
Paul asserts that his message regarding the crucified Christ deliberately eschews contemporary rhetorical sophistication and human philosophy. He presents a hidden, divine wisdom that was foreordained before the ages, remaining entirely inaccessible to the rulers of this age. Paul draws a sharp contrast between the 'natural man,' who considers spiritual truths to be foolishness because he relies only on human faculties, and the 'spiritual man,' who, having received the Spirit of God, discerns all things and possesses the mind of Christ. Reception: Eastern Orthodox tradition reads this chapter as a foundational text for its pneumatology, apophatic theology, and spiritual epistemology. Verses 10-11 are central to Orthodox triadology; Basil the Great invokes them to defend the Holy Spirit's full divinity and consubstantiality with the Father, arguing that just as a human spirit is intrinsic to human nature, the Spirit of God is intrinsic to the divine nature, searching the 'depths of God.' Furthermore, John Chrysostom interprets the 'natural man' (verse 14) as one who relies entirely on unaided human reasoning and worldly logic, lacking the illumination of the nous (the spiritual intellect). For the Orthodox, true theology is not a rationalistic enterprise but an experiential revelation. The 'hidden wisdom' (verse 7) reinforces the apophatic approach, where God's essence remains transcendent but is known experientially through the Spirit. The 'rulers of this age' (verse 8) are widely understood in patristic consensus to encompass both earthly authorities and the demonic powers who were deceived by the mystery of the Incarnation and Crucifixion. Symeon the New Theologian frequently draws upon verse 9 to describe the mystical vision of the uncreated light, accessible only to those whose hearts are spiritually purified.
Oriental Orthodox
In this chapter, Paul defends the nature of his apostolic preaching in Corinth, asserting that he did not rely on rhetorical excellence or human philosophy, but solely on the message of Jesus Christ crucified. He contrasts the wisdom of this age and its rulers—who in their ignorance crucified the Lord of glory—with the hidden, eternal wisdom of God. This divine wisdom cannot be grasped by the natural faculties of humanity but is revealed exclusively by the Holy Spirit, who alone comprehends the depths of God. Therefore, the spiritual person, taught by the Spirit, discerns these truths and comes to possess the mind of Christ. Reception: The Oriental Orthodox communion reads this chapter as foundational for its Christology and Pneumatology, rooted in the Alexandrian Fathers. Verse 8 ('crucified the Lord of glory') serves as a cornerstone for miaphysite Christology. Cyril of Alexandria emphasized this verse to defend the unity of Christ against any division of His natures; because the 'Lord of glory' was crucified, the eternal Word of God truly suffered in the flesh, validating the Theopaschite formula ('God was crucified for us') defended by later figures like Severus of Antioch. To suggest that only a human nature suffered while the Word remained impassibly detached is, in this tradition, a rejection of Paul's explicit identification of the crucified one as the Lord of glory. Equally significant is the pneumatological revelation in verse 11. Athanasius of Alexandria utilized the analogy of the human spirit to defend the divinity and consubstantiality of the Holy Spirit. Just as a human spirit is intrinsic to a person, the Holy Spirit is intrinsic to the essence of God, uncreated and participating fully in the divine nature, searching the 'deep things of God' (verse 10).
9 autres traditions lisent ce chapitre.
Connectez-vous pour lire les 12 →Toutes les traductions
Le même chapitre dans 7 traductions du domaine public.
WEB · World English Bible
1When I came to you, brothers, I didn’t come with excellence of speech or of wisdom, proclaiming to you the testimony of God. 2For I determined not to know anything among you except Jesus Christ and him crucified. 3I was with you in weakness, in fear, and in much trembling. 4My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power, 5that your faith wouldn’t stand in the wisdom of men, but in the power of God. 6We speak wisdom, however, among those who are full grown, yet a wisdom not of this world nor of the rulers of this world who are coming to nothing. 7But we speak God’s wisdom in a mystery, the wisdom that has been hidden, which God foreordained before the worlds for our glory, 8which none of the rulers of this world has known. For had they known it, they wouldn’t have crucified the Lord of glory. 9But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has prepared for those who love him.” 10But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God. 11For who among men knows the things of a man except the spirit of the man which is in him? Even so, no one knows the things of God except God’s Spirit. 12But we received not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God. 13We also speak these things, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual things. 14Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him; and he can’t know them, because they are spiritually discerned. 15But he who is spiritual discerns all things, and he himself is to be judged by no one. 16“For who has known the mind of the Lord that he should instruct him?” But we have Christ’s mind.
KJV · King James Version
1And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3And I was with you in weakness, and in fear, and in much trembling. 4And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: 5That your faith should not stand in the wisdom of men, but in the power of God. 6Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. 9But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15But he that is spiritual judgeth all things, yet he himself is judged of no man. 16For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
5 traductions supplémentaires à comparer, côte à côte.
Connectez-vous pour comparer les 7 →Différences qui changent le sens (42)
- v1 [lexical]: Translating 'logos' (speech, word, discourse). — “speech” (WEB, KJV, ASV, WEBSTER, DRC) vs “discourse” (YLT) vs “word” (DARBY)
- v1 [lexical]: Translating the verb 'katangellō' (proclaim, declare, announce). — “proclaiming to” (WEB, ASV) vs “declaring unto” (KJV, DRC) vs “to” (YLT, WEBSTER) vs “announcing to” (DARBY)
- v1 [textual]: Manuscript variant reading 'God' (tou theou) versus 'Christ' (from 'mysterion tou Christou' or similar variants in the Latin tradition). — “God” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Christ” (DRC)
- v2 [lexical]: Translating 'krinō' (decide, judge, determine). — “determined” (WEB, KJV, ASV, WEBSTER) vs “decided” (YLT) vs “did” (DARBY) vs “judged” (DRC)
- v2 [stylistic]: (vv 2, 11) Translating 'ei mē' (except, save, but). — “save” (KJV, ASV, DARBY, WEBSTER) vs “except” (WEB, YLT) vs “but” (DRC)
- v4 [lexical]: Translating 'logos' (speech, word). — “speech” (WEB, KJV, ASV, WEBSTER, DRC) vs “word” (YLT, DARBY)
- v4 [lexical]: Translating 'peithois' (persuasive, enticing). — “in persuasive” (WEB, ASV, YLT, DARBY) vs “with enticing” (KJV, WEBSTER) vs “in the persuasive” (DRC)
- v4 [lexical]: Translating 'apodeixis' (demonstration, showing). — “demonstration” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “shewing” (DRC)
- v5 [grammatical]: Prepositional phrasing for 'in/on the power of God'. — “in the” (WEB, KJV, ASV, YLT, WEBSTER) vs “God's” (DARBY) vs “on” (DRC)
- v6 [lexical]: Translating 'aiōn' (world, age) and connecting conjunctions. — “world nor” (WEB, KJV, ASV, DARBY, WEBSTER) vs “age” (YLT) vs “neither” (DRC)
- v6 [lexical]: (vv 6, 8) Translating 'archōn' (ruler, prince). — “rulers” (WEB, ASV, YLT, DARBY) vs “princes” (KJV, WEBSTER, DRC)
- v7 [stylistic]: Phrasing of 'the wisdom of God' vs 'God's wisdom'. — “the” (KJV, WEBSTER, DRC) vs “God’s” (WEB, ASV) vs “hidden” (YLT) vs “God's” (DARBY)
- v7 [lexical]: Translating 'proorizō' (foreordain, ordain, predetermine). — “foreordained” (WEB, ASV, YLT) vs “ordained” (KJV, WEBSTER, DRC) vs “had predetermined” (DARBY)
- v7 [lexical]: Translating 'aiōn' (world, age) and prepositional choice. — “world unto” (KJV, DRC) vs “worlds for” (WEB) vs “worlds” (ASV) vs “ages to” (YLT) vs “ages for” (DARBY) vs “to” (WEBSTER)
- v8 [lexical]: Translating 'aiōn' (world, age) and verb tense choice for knowing. — “world knew” (KJV, WEBSTER, DRC) vs “has known” (WEB) vs “hath known” (ASV) vs “age did know” (YLT) vs “age” (DARBY)
- v8 [grammatical]: Syntax of the counterfactual conditional clause. — “had” (WEB, KJV, ASV, DARBY, WEBSTER) vs “if” (YLT, DRC)
- v8 [stylistic]: Phrasing of the verbal negation. — “would not” (KJV, ASV, YLT, DARBY, WEBSTER) vs “wouldn’t” (WEB) vs “never” (DRC)
- v9 [grammatical]: Tense and grammatical structure of the negative verbs. — “hath not seen nor” (KJV, WEBSTER, DRC) vs “didn’t see and an” (WEB) vs “saw and” (ASV) vs “did see and” (YLT) vs “has and” (DARBY)
- v9 [grammatical]: Translating the substantive participle 'agapōsin' (those who love). — “them that love” (KJV, ASV, DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “those loving” (YLT)
- v10 [stylistic]: Translating the connective/intensive particle 'gar' or 'de'. — “yea” (KJV, ASV, DRC) vs “even” (DARBY, WEBSTER) vs “yes” (WEB) vs “doth search even” (YLT)
- v10 [lexical]: Translating 'bathē' (depths, deep things). — “deep things” (WEB, KJV, ASV, WEBSTER, DRC) vs “depths” (YLT, DARBY)
- v10 [grammatical]: Third-person number differs: DARBY use the singular ("him"/"his") where WEB, ASV, DRC use the plural ("them"/"their").
- v11 [stylistic]: (vv 11, 12) Relative pronoun choice. — “which” (WEB, KJV, ASV, DARBY, WEBSTER) vs “that” (YLT, DRC)
- v12 [stylistic]: (vv 12, 14, 15) Translating the conjunction 'de'. — “But” (WEB, ASV, DARBY) vs “Now” (KJV, WEBSTER, DRC) vs “And” (YLT)
- v12 [grammatical]: Translating the article/demonstrative before 'world'. — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “this” (DRC)
- v12 [grammatical]: Translating the preposition 'ek' (from, of). — “of” (KJV, YLT, DARBY, DRC) vs “from” (WEB, ASV, WEBSTER)
- v12 [grammatical]: Auxiliary verb choice for the subjunctive mood. — “may” (YLT, DARBY, WEBSTER, DRC) vs “might” (WEB, KJV, ASV)
- v13 [lexical]: Phrasing of 'human wisdom' vs 'man's wisdom'. — “which man’s” (WEB, KJV, ASV, WEBSTER) vs “taught by human” (YLT, DARBY) vs “of human” (DRC)
- v13 [grammatical]: Ellipsis handling for words 'taught by' the Spirit. — “which” (WEB, KJV, ASV, WEBSTER) vs “in those taught by” (YLT, DARBY) vs “in” (DRC)
- v13 [textual]: Textual variant (presence of 'Holy' before Spirit) and translation of 'synkrinontes' (comparing, combining). — “Spirit teaches” (WEB) vs “Holy Ghost teacheth comparing” (KJV) vs “Spirit combining” (ASV) vs “Spirit with” (YLT) vs “Spirit communicating” (DARBY) vs “Spirit” (WEBSTER) vs “doctrine of the Spirit” (DRC)
- v14 [lexical]: Translating 'psychikos' (natural, sensual). — “natural” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “sensual” (DRC)
- v14 [lexical]: Translating 'dechomai' (receive, accept) and the phrasing of the negation. — “receiveth not the” (KJV, ASV, WEBSTER) vs “doesn’t receive” (WEB) vs “doth receive” (YLT) vs “does receive” (DARBY) vs “perceiveth these” (DRC)
- v14 [stylistic]: Placement of the possessive with 'Spirit'. — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s” (WEB)
- v14 [lexical]: Translating 'ou dynatai gnōnai' (cannot know/understand). — “know them” (KJV, WEBSTER) vs “cannot” (ASV, DARBY) vs “can’t” (WEB) vs “is not able to” (YLT) vs “cannot understand” (DRC)
- v14 [lexical]: Translating 'anakrinetai' (discerned, judged, examined). — “they are spiritually discerned” (WEB, KJV, DARBY, WEBSTER) vs “judged” (ASV) vs “spiritually” (YLT) vs “it is examined” (DRC)
- v15 [grammatical]: Translating the substantival adjective 'ho pneumatikos'. — “But he that is” (KJV, ASV, WEBSTER) vs “the” (DARBY, DRC) vs “who” (WEB) vs “and who” (YLT)
- v15 [lexical]: Translating 'anakrinei' (judges, discerns). — “judgeth” (KJV, ASV, WEBSTER) vs “discerns” (WEB, DARBY) vs “doth discern indeed” (YLT) vs “man” (DRC)
- v15 [grammatical]: Translating the prepositional agent of the passive verb 'anakrinetai'. — “judged of” (KJV, ASV, DRC) vs “by” (YLT, WEBSTER) vs “to be by” (WEB) vs “discerned” (DARBY)
- v15 [stylistic]: Translating 'oudeis' (no one, no man). — “man” (KJV, ASV, WEBSTER, DRC) vs “one” (WEB, DARBY) vs “one discerned” (YLT)
- v16 [grammatical]: Verb tense choice for knowing. — “hath known” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did know” (YLT)
- v16 [grammatical]: Syntax and pronoun phrasing for the relative clause 'hos symbibasei' (who will instruct). — “should” (WEB, ASV) vs “that he may” (KJV, WEBSTER) vs “shall” (YLT) vs “who shall” (DARBY) vs “we” (DRC)
- v16 [stylistic]: Placement of the genitive (the mind of Christ vs Christ's mind). — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Christ’s” (WEB)
Derrière cette page
Texte source. Greek (TAGNT, public-domain critical text). Provided public-domain Greek New Testament text
Noms divins : Theos (God), Kyrios (Lord).
Également consultées, mais non incluses dans le consensus
Academic textual-historical analysis
In its immediate Greco-Roman context, textual-historical analysis reads this chapter as Paul's defense of his unadorned preaching against the backdrop of ancient rhetorical conventions and the social expectations of the Corinthian elite. Paul contrasts his deliberate rejection of rhetorical polish and human philosophy with a demonstration of the Spirit. Textually, verse 1 presents a significant variant: earlier papyri and the original hand of Sinaiticus read 'mystery' (mysterion) of God, whereas other major witnesses read 'testimony' (martyrion). In verses 6-8, Paul employs apocalyptic language to contrast God's hidden wisdom with the ignorance of the 'rulers of this age' (archontes tou aionos toutou). Furthermore, verse 9 presents a citation anomaly: 'as it is written' introduces a quotation that does not exactly match any known Hebrew Bible text, leading exegetes to view it as a loose paraphrase of Isaiah 64:4 and 65:17, or a citation from a lost apocryphal work. Throughout the chapter, the original-language text features a strict dichotomy between the 'spiritual' (pneumatikos) person and the 'natural' or 'soulish' (psychikos) person, framing cognitive access to God's wisdom as strictly pneumatic.
Jewish interpretation
As a New Testament text, 1 Corinthians 2 falls completely outside the Tanakh. Modern Jewish historical scholarship reads the chapter strictly as a first-century artifact of Hellenistic Jewish apocalypticism and the sectarian development of early Christianity, examining Paul's rhetoric on wisdom and spirit as external historical data rather than authoritative scripture.
Latter-day Saint
Paul reminds the Corinthians that his initial preaching among them did not rely on lofty rhetoric or worldly philosophy, but on the power of the Spirit, so that their faith would rest on God. He contrasts the wisdom of the world and its rulers—which leads to nothing—with the hidden, eternal wisdom of God. Because this divine wisdom is known only to the Spirit of God, it cannot be grasped by the 'natural man,' who views it as foolishness; it can only be spiritually discerned and revealed to those who have received God's Spirit.
Jehovah's Witnesses
In this chapter, Paul reminds the Corinthians that his initial preaching to them did not rely on the sophisticated philosophical rhetoric common in the Greco-Roman world. Instead, he focused entirely on the simple, albeit counter-cultural, message of a crucified Messiah, relying on the demonstration of God's spirit and power. Paul contrasts the 'wisdom of the world,' which leads to destruction and was held by the rulers who crucified Christ, with the 'hidden wisdom of God.' This divine wisdom, prepared for those who love God, is incomprehensible to the 'physical' or natural man but is freely revealed to spiritual people through God's spirit, giving believers access to the 'mind of Christ.'
Choix de traduction effectués par la NCB (76)
- v1: speech — Best conveys spoken rhetorical delivery.
- v1: proclaiming to — Accurately reflects the heraldic nature of the verb.
- v1: mystery — Matches the earlier papyri and aligns with Paul's subsequent use of the term.
- v1: God — Adopts the stronger manuscript reading.
- v1: coming ... come — Preserves the source-text cognate repetition of the verb.
- v1: God — Consistently maps Theos to God.
- v2: decided — Conveys conscious resolution clearly in contemporary English.
- v2: except — Contemporary phrasing for exclusion.
- v3: in weakness and in fear and in much trembling — Preserves the polysyndetic repetition of the preposition.
- v4: message — Distinguishes from the plural 'words' (logois) in the same verse.
- v4: in persuasive — Accurately translates the adjective in contemporary English.
- v4: demonstration — Captures the sense of manifest proof.
- v4: my message and my preaching — Preserves the parallel possessive phrasing of the source text.
- v4: demonstration — Translates the term directly without adding explanatory modifiers, leaving the disputed nature of the demonstration to exegesis.
- v4: Spirit — Capitalizes to reflect the divine identity of the agent.
- v5: in the — Matches the locative syntax of the source text.
- v5: not rest in ... but in — Preserves the structural parallelism of the Greek.
- v5: God — Standard mapping for Theos.
- v6: age — Accurately reflects the temporal dimension of aion.
- v6: rulers — Standard contemporary term for authorities.
- v6: wisdom ... wisdom — Preserves the exact lexical repetition.
- v6: of this age ... of this age — Preserves the exact phrasing repetition.
- v6: rulers — Translates the term directly, leaving open whether the referent encompasses demonic powers, as disputed among traditions.
- v7: God's — Contemporary possessive construction.
- v7: foreordained — Accurately conveys the prior setting of destiny.
- v7: ages for — Translates the plural temporal noun accurately.
- v7: God — Standard mapping for Theos.
- v8: age has known — Maintains the perfect tense and temporal noun.
- v8: if they had — Standard English counterfactual conditional syntax.
- v8: would not — Dignified contemporary English.
- v8: no one ... if they had — Preserves the shift from singular subject to plural verb.
- v8: Lord — Standard map for Kyrios.
- v9: has not seen and an ear has not heard — Accurate contemporary rendering of the aorist verbs.
- v9: those who love — Contemporary substantival participle translation.
- v9: Things which ... things which — Retains the framing relative pronoun.
- v9: God — Standard mapping for Theos.
- v10: even — Functions ascensively here to highlight the depths.
- v10: depths — More direct lexical equivalent.
- v10: them — Refers plural contextually back to the 'things' of verse 9.
- v10: Spirit ... Spirit — Preserves lexical repetition.
- v10: through the Spirit — Translates the agency directly without narrowing the mechanism to either subjective inward illumination or objective operation through the Word.
- v10: God — Standard mapping for Theos.
- v11: that — Contemporary restrictive relative clause.
- v11: men to a man — Preserves the Greek number shift.
- v11: the spirit of the man ... the Spirit of God — Mirrors the identical syntactic structure of the source.
- v11: God — Standard mapping for Theos.
- v12: Now — Transitional marker.
- v12: the — Accurately reflects the simple Greek article.
- v12: from — Denotes source or origin clearly.
- v12: might — Standard sequence of tenses after aorist received.
- v12: things freely given — Translates the participle directly without specifying whether this refers to a direct inward witness of adoption, reflecting the dispute.
- v12: spirit ... Spirit — Preserves the parallel contrast.
- v12: God — Standard mapping for Theos.
- v13: taught by human — Parallel to the explicit 'taught by' in the next clause.
- v13: in words taught by — Fills the ellipsis explicitly for clarity while maintaining parallel structure.
- v13: interpreting spiritual things to spiritual people — Adopts the scholarly reading of synkrinontes as interpreting/explaining and treats pneumatikois as masculine.
- v13: taught ... taught — Retains the explicit lexical repetition.
- v14: natural — Standard recognizable English equivalent, avoiding modern sensual connotations.
- v14: does not receive the — Dignified modern phrasing of the negative verb.
- v14: the — Follows the Greek genitive chain.
- v14: is not able to understand them — Conveys the inherent incapacity stated by dynatai.
- v14: they are spiritually discerned — Accurate rendering of the passive cognitive examination.
- v14: natural man — Selects the established English term without inserting specific theological modifiers regarding total depravity, reflecting the dispute.
- v14: Spirit ... spiritually — Preserves the cognate progression.
- v14: God — Standard mapping for Theos.
- v15: the spiritual person — Modern substantive translation of the adjective.
- v15: discerns — Consistent with v14 rendering and avoids purely legal connotations of judge.
- v15: by — Standard modern English for agency.
- v15: no one — Exact equivalent of oudeis.
- v15: discerns ... is discerned — Retains the exact verb repetition in active/passive voices.
- v16: has known — Accurate perfect-tense English rendering of the aorist used perfectively.
- v16: that he will — Renders the future indicative accurately in context.
- v16: the mind of Christ — Dignified nominal phrasing.
- v16: mind — Translates the noun directly without narrowing how it is attained, acknowledging the dispute.
- v16: mind of the Lord ... mind of Christ — Preserves the Greek inclusio structure.
- v16: Lord — Standard mapping for Kyrios.
Limites à connaître
- 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.
Voir la démarche complète étape par étape → · Généré par l’IA le Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)