Galates 5
7 traductions · lu à travers 12 traditions.
NCB · Nouvelle Bible du Consensus
Rendu généré par l’IA, et non une traduction humaine. Lire Galates 5 dans Nouvelle Bible du Consensus →
Ce sur quoi les traditions s’accordent
Several traditions affirm that Christian liberty frees the believer from the law as a covenant of works while maintaining the obligation to fulfill the moral law through love, and some traditions agree that the flesh warring against the Spirit refers to disordered passions rather than an inherently evil physical body. However, the nature of this spiritual warfare is disputed; some traditions argue the conflict demonstrates a perpetual condition where the believer remains simultaneously saint… Connectez-vous pour lire le consensus complet →
Là où les traditions diffèrent
A justified believer can forfeit salvation and fall from grace through grave sin, legalism, or apostasy.
catholic: AFFIRM; lutheran: AFFIRM; reformed: DENY; methodist: AFFIRM; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: AFFIRM
The warning of falling from grace refers to a defection from the doctrine of free justification rather than the loss of salvation or elect status.
catholic: DENY; reformed: AFFIRM; methodist: DENY; pentecostal: DENY; restorationist: DENY
The 'yoke of bondage' refers strictly to the obsolete ceremonial system and attempts to earn salvation, rather than the enduring moral law.
oriental-orthodox: DENY; reformed: AFFIRM; adventist: AFFIRM; restorationist: DENY
Faith must be united with charity to justify a person, making love the animating principle of faith.
catholic: AFFIRM; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY
True saving faith inherently requires synergistic cooperation and visible obedience.
orthodox: AFFIRM; baptist: DENY; restorationist: AFFIRM
Faith inherently produces love and good works, but faith alone, not the resulting love, is the instrument of justification.
catholic: DENY; orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; anabaptist: DENY; restorationist: DENY
The phrase 'faith working through love' defines the core of Christian perfection.
anglican: DENY; lutheran: DENY; methodist: AFFIRM
The conflict between the flesh and the Spirit demonstrates a perpetual, unresolved condition in which the believer remains simultaneously saint and sinner.
catholic: QUALIFY; oriental-orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: QUALIFY; methodist: DENY
The ongoing conflict between the flesh and the Spirit indicates remaining inward corruption that necessitates a subsequent experience of entire sanctification.
catholic: QUALIFY; anglican: DENY; lutheran: DENY; reformed: DENY; methodist: AFFIRM
The mandate to crucify the flesh requires rigorous monastic and ascetical disciplines, such as fasting and prostrations, to attain dispassion.
catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; pentecostal: QUALIFY
The works of the flesh categorize mortal sins that sever a soul from God and require sacramental confession.
catholic: AFFIRM; orthodox: QUALIFY; pentecostal: QUALIFY
The fruit of the Spirit perfectly fulfills the moral law, demonstrating that believers remain bound to the Ten Commandments.
adventist: AFFIRM; restorationist: DENY
The list of the fruit of the Spirit encompasses twelve distinct virtues rather than nine.
catholic: AFFIRM; pentecostal: DENY
The command to use freedom to serve one another in love prioritizes broad social inclusivity and liberation over rigid moralism.
anglican: AFFIRM; baptist: QUALIFY; methodist: DENY
Comment chaque tradition l’interprète
Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.
Catholic
Paul concludes his dogmatic argument and moves to pastoral exhortation. He warns the Galatians that receiving circumcision obligates them to the whole Torah and severs them from Christ. True freedom is defined neither as legalism nor libertinism, but as faith working through love. Paul transitions into a moral framework contrasting the desires of the flesh with the leading of the Spirit, culminating in a stark list of fleshly vices that exclude one from the kingdom, contrasted with the fruits produced by the Spirit. Reception: Catholic tradition relies heavily on Galatians 5 for its theology of grace, justification, and sin. Verse 6, 'faith working through love,' is the bedrock of the Catholic rejection of justification by faith alone. The Council of Trent's 'Decree on Justification' and Thomas Aquinas's 'Summa Theologiae' interpret this as 'fides formata' (formed faith), insisting that faith without charity cannot fully unite a soul to Christ. Verse 4, warning that believers have 'fallen away from grace,' is read by Trent as definitive proof that justification is not indefectible; the state of grace can be lost through grave sin. Verses 19-21 systematically outline these 'mortal' sins that sever a soul from God. Verse 17 frames the Latin doctrine of concupiscence; Trent's 'Decree on Original Sin' uses this text to teach that while baptism removes original sin, the inclination to sin remains as an arena for spiritual combat. In the Eastern Catholic tradition, commentators like John Chrysostom in his 'Homilies on Galatians' emphasize that the 'flesh' here does not denote an evil material body, but a darkened, earthly will, focusing heavily on verse 24 as a call to ascetic struggle and synergy with the Spirit to achieve freedom from disordered passions. Finally, verses 22-23 catalog the fruits of the Spirit; while the Greek text lists nine, the Latin Vulgate lists twelve (adding benignity, modesty, and chastity), a numbering that became universally standard in Western catechesis.
Eastern Orthodox
In this chapter, Paul urges the Galatians to stand firm in their freedom in Christ rather than submitting to the yoke of the Jewish Law, specifically warning that receiving circumcision obligates one to the entire Law and severs them from Christ (vv. 1-4). True Christian liberty, however, is not a license for the flesh, but an opportunity to serve one another through love (vv. 13-14). Paul distills the essence of the new covenant life as 'faith working through love' (v. 6). He then contrasts the 'works of the flesh'—a catalog of destructive vices (vv. 19-21)—with the 'fruit of the Spirit'—a list of virtues born of God (vv. 22-23). The chapter concludes with an exhortation to walk by the Spirit, noting that those belonging to Christ have crucified the flesh and its passions (vv. 24-25). Reception: The Eastern Orthodox tradition receives Galatians 5 as a foundational text for its doctrines of synergy, asceticism, and pneumatology. Verse 6 ('faith working through love') is frequently emphasized to reject strictly forensic or intellectualized models of justification; the Orthodox consensus reads this as proof that faith inherently requires the active, participatory cooperation of the human will (synergy). In his 'Homilies on Galatians', John Chrysostom defends the fundamental goodness of material creation against dualist heresies by clarifying that Paul's use of 'flesh' (vv. 16-17) does not refer to the physical body itself, but rather to the carnal will, earthly reasoning, and corrupted inclinations. Consequently, the 'flesh' that must be crucified (v. 24) is understood as the 'passions' (pathe)—the disordered desires of the fallen mind and heart. The pursuit of conquering these passions is the core of Orthodox ascetic theology, leading toward dispassion (apatheia). The 'fruit of the Spirit' (vv. 22-23) is understood not merely as moral improvement, but as the visible evidence of theosis. Seraphim of Sarov famously crystallized this in his 'Conversation with Motovilov', defining the ultimate aim of the Christian life as the acquisition of the Holy Spirit, which tangibly manifests as peace, joy, and love in the believer.
Oriental Orthodox
The apostle Paul exhorts the Galatian churches to stand firm in the freedom granted by Christ, warning that submitting to circumcision and the yoke of the law alienates them from grace (Galatians 5:1-4). He asserts that in Christ, neither circumcision nor uncircumcision matters, but only faith working through love (Galatians 5:6). Shifting to ethical instruction, Paul contrasts the desires of the flesh with the guidance of the Spirit (Galatians 5:16-17). He provides a stark catalog of the destructive works of the flesh (Galatians 5:19-21) and contrasts them with the virtues that comprise the fruit of the Spirit (Galatians 5:22-23), concluding that those who belong to Christ have crucified the flesh and its passions (Galatians 5:24). Reception: The Oriental Orthodox tradition receives this chapter through the lens of its Christology and its understanding of ontological healing. The dichotomy between the law and the Spirit, and between the flesh and the Spirit, is rooted in the condition of fallen humanity. Cyril of Alexandria, in 'On the Unity of Christ', interprets the reality that the 'flesh lusts against the Spirit' (Galatians 5:17) as the corrupted state of human nature before the Incarnation. Cyril argues that the Word became flesh precisely to heal this division; by uniting flesh to Himself and sanctifying it with His own Spirit, Christ broke the dominion of carnal lusts. Consequently, freedom from the yoke of bondage (Galatians 5:1) is not merely a change in legal status, but an inner transformation made possible by the Incarnate Word, empowering believers to reject the works of the flesh and bear the fruit of the Spirit.
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
1Stand firm therefore in the liberty by which Christ has made us free, and don’t be entangled again with a yoke of bondage. 2Behold, I, Paul, tell you that if you receive circumcision, Christ will profit you nothing. 3Yes, I testify again to every man who receives circumcision that he is a debtor to do the whole law. 4You are alienated from Christ, you who desire to be justified by the law. You have fallen away from grace. 5For we through the Spirit, by faith wait for the hope of righteousness. 6For in Christ Jesus neither circumcision nor uncircumcision amounts to anything, but faith working through love. 7You were running well! Who interfered with you that you should not obey the truth? 8This persuasion is not from him who calls you. 9A little yeast grows through the whole lump. 10I have confidence toward you in the Lord that you will think no other way. But he who troubles you will bear his judgment, whoever he is. 11But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed. 12I wish that those who disturb you would cut themselves off. 13For you, brothers, were called for freedom. Only don’t use your freedom as an opportunity for the flesh, but through love be servants to one another. 14For the whole law is fulfilled in one word, in this: “You shall love your neighbor as yourself.” 15But if you bite and devour one another, be careful that you don’t consume one another. 16But I say, walk by the Spirit, and you won’t fulfill the lust of the flesh. 17For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire. 18But if you are led by the Spirit, you are not under the law. 19Now the deeds of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness, 20idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, 21envy, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I also forewarned you, that those who practice such things will not inherit God’s Kingdom. 22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, 23gentleness, and self-control. Against such things there is no law. 24Those who belong to Christ have crucified the flesh with its passions and lusts. 25If we live by the Spirit, let’s also walk by the Spirit. 26Let’s not become conceited, provoking one another, and envying one another.
KJV · King James Version
1Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 5For we through the Spirit wait for the hope of righteousness by faith. 6For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. 7Ye did run well; who did hinder you that ye should not obey the truth? 8This persuasion cometh not of him that calleth you. 9A little leaven leaveneth the whole lump. 10I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 11And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12I would they were even cut off which trouble you. 13For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. 14For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. 15But if ye bite and devour one another, take heed that ye be not consumed one of another. 16This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18But if ye be led of the Spirit, ye are not under the law. 19Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23Meekness, temperance: against such there is no law. 24And they that are Christ’s have crucified the flesh with the affections and lusts. 25If we live in the Spirit, let us also walk in the Spirit. 26Let us not be desirous of vain glory, provoking one another, envying one another.
5 traductions supplémentaires à comparer, côte à côte.
Connectez-vous pour comparer les 7 →Différences qui changent le sens (43)
- v1 [grammatical]: Preposition and article variations describing the yoke — “with the” (KJV, WEBSTER) vs “in a” (ASV, DARBY) vs “a” (WEB) vs “by a” (YLT) vs “under” (DRC)
- v2 [lexical]: Different verbs for communicating a statement — “tell” (WEB, DRC) vs “say unto” (KJV, ASV) vs “to” (DARBY, WEBSTER) vs “do to” (YLT)
- v2 [grammatical]: Phrasing of the action of circumcision — “ye be circumcised” (KJV, YLT, WEBSTER) vs “you receive circumcision” (WEB) vs “receive circumcision” (ASV) vs “are” (DARBY) vs “you” (DRC)
- v2 [grammatical]: Choice of modal verb for future certainty — “shall” (KJV, YLT, DARBY, DRC) vs “will” (WEB, ASV, WEBSTER)
- v3 [lexical]: Choice of conjunction or affirmation introducing the statement — “and” (YLT, DARBY, DRC) vs “For” (KJV, WEBSTER) vs “Yes” (WEB) vs “Yea” (ASV)
- v3 [lexical]: Synonyms for bearing witness — “testify” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “witness” (DARBY)
- v5 [grammatical]: Preposition used to denote the agency or realm of the Spirit — “through the” (WEB, KJV, ASV, WEBSTER) vs “by” (YLT, DARBY) vs “in” (DRC)
- v6 [grammatical]: Syntactic variations describing how faith operates — “working through” (WEB, ASV, DARBY) vs “which worketh by love” (KJV, WEBSTER) vs “through working” (YLT) vs “that charity” (DRC)
- v7 [grammatical]: Differences in verb tense reflecting past continuous or simple past action — “Ye did run” (KJV, WEBSTER) vs “were running” (ASV, YLT) vs “You were running” (WEB) vs “ran” (DARBY) vs “You” (DRC)
- v7 [lexical]: Synonyms and tenses for the act of obstructing progress — “did hinder” (KJV, YLT) vs “hindered” (ASV, WEBSTER) vs “interfered with” (WEB) vs “has stopped” (DARBY) vs “hath hindered” (DRC)
- v8 [interpretive]: Different translations of the noun for persuasion or obedience, and variations in the accompanying verb — “is” (WEB, DRC) vs “This persuasion cometh” (KJV, WEBSTER) vs “came” (ASV) vs “the obedience is” (YLT) vs “The persuasibleness is” (DARBY)
- v8 [grammatical]: Preposition indicating source — “of” (KJV, ASV, YLT, DARBY) vs “from” (WEB, WEBSTER, DRC)
- v8 [grammatical]: Variations in expressing the continuous or active nature of the calling — “that calleth” (KJV, ASV, WEBSTER, DRC) vs “who calls” (WEB) vs “who is calling” (YLT) vs “calls” (DARBY)
- v10 [grammatical]: Prepositional phrasing expressing the direction of confidence — “in you through” (KJV, WEBSTER) vs “toward in” (WEB) vs “to you-ward” (ASV) vs “regard to in” (YLT) vs “as to in” (DARBY) vs “in” (DRC)
- v10 [grammatical]: Variations in translating the participle for the one causing trouble — “that troubleth” (KJV, ASV, WEBSTER, DRC) vs “who troubles” (WEB) vs “who is troubling” (YLT) vs “is troubling” (DARBY)
- v10 [grammatical]: Choice of modal verb — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
- v10 [lexical]: Translation of the consequence the troublemaker will face (judgment or guilt) — “whoever” (WEB, WEBSTER) vs “his judgment whosoever” (KJV, ASV) vs “the whoever” (YLT) vs “the guilt of it” (DARBY) vs “the” (DRC)
- v10 [grammatical]: Mood of the verb indicating identity — “be” (KJV, ASV, DRC) vs “may” (YLT, DARBY, WEBSTER) vs “is” (WEB)
- v11 [lexical]: Choice of conjunction to introduce a contrast or continuation — “And” (KJV, YLT, WEBSTER, DRC) vs “But” (WEB, ASV, DARBY)
- v11 [lexical]: Synonyms for fellow believers — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
- v11 [lexical]: Synonyms for continuation — “yet” (KJV, YLT, DARBY, WEBSTER, DRC) vs “still” (WEB, ASV)
- v11 [lexical]: Synonyms for something that causes offense or stumbling — “stumbling-block” (ASV, YLT) vs “scandal” (DARBY, DRC) vs “stumbling block” (WEB) vs “offence” (KJV) vs “offense” (WEBSTER)
- v11 [lexical]: Different expressions for the nullification or cessation of the offense — “ceased” (KJV, WEBSTER) vs “been done away” (ASV, YLT) vs “has been removed” (WEB) vs “has been done away” (DARBY) vs “made void” (DRC)
- v13 [grammatical]: Phrasing of the purpose of the calling (freedom/liberty) and prepositional choice — “for freedom” (WEB, ASV) vs “unto liberty” (KJV, DRC) vs “brethren” (YLT) vs “to brethren” (DARBY) vs “to” (WEBSTER)
- v13 [grammatical]: Variations in phrasing the warning against abusing freedom — “use not liberty for” (KJV, WEBSTER) vs “don’t your freedom as” (WEB) vs “your freedom” (ASV) vs “the freedom” (YLT) vs “do turn into” (DARBY) vs “make” (DRC)
- v13 [lexical]: Synonyms for a pretext or chance for the flesh — “occasion to” (KJV, ASV, YLT, WEBSTER, DRC) vs “opportunity for” (WEB) vs “opportunity” (DARBY)
- v13 [lexical]: Translations expressing how to act towards one another through love — “by love serve” (KJV, DARBY, WEBSTER) vs “through be servants to” (WEB) vs “through be servants” (ASV) vs “through the ye” (YLT) vs “charity of the spirit” (DRC)
- v15 [grammatical]: Word order and pronoun variations — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “one another do” (YLT)
- v17 [lexical]: Verbs describing the opposition of the flesh against the Spirit — “lusteth against” (KJV, ASV, WEBSTER, DRC) vs “lusts” (WEB, DARBY) vs “doth desire contrary to” (YLT)
- v17 [lexical]: Choice of conjunction linking the opposition — “and” (WEB, KJV, YLT, DARBY, WEBSTER) vs “for” (ASV, DRC)
- v18 [grammatical]: Phrasing and prepositions describing being led by the Spirit — “are by” (ASV, DARBY, WEBSTER) vs “you are by” (WEB, DRC) vs “ye be led of” (KJV) vs “by” (YLT)
- v19 [lexical]: Synonyms for actions — “works” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “deeds” (WEB)
- v19 [lexical]: Translation of terms describing unrestrained sexual immorality or lack of restraint — “lasciviousness” (KJV, ASV, YLT, WEBSTER) vs “lustfulness” (WEB) vs “licentiousness” (DARBY) vs “immodesty luxury” (DRC)
- v21 [lexical]: Choice of pronoun or noun phrase for similar actions — “such” (KJV, ASV, YLT, WEBSTER, DRC) vs “things” (WEB, DARBY)
- v21 [lexical]: Synonyms for warning in advance — “tell” (KJV, YLT, DARBY, WEBSTER) vs “forewarn” (WEB, ASV) vs “foretell” (DRC)
- v21 [grammatical]: Differences in translating the substantive participle describing the doers — “who” (DARBY, WEBSTER, DRC) vs “those who practice” (WEB) vs “they which do” (KJV) vs “who practise” (ASV) vs “those doing” (YLT)
- v22 [lexical]: Translation of the Greek word for love — “love” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “charity” (DRC)
- v22 [lexical]: Translation choices for specific fruits of the Spirit — “kindness” (ASV, YLT, DARBY) vs “longsuffering gentleness” (KJV, WEBSTER) vs “patience kindness” (WEB) vs “patience benignity” (DRC)
- v22 [lexical]: Differing translations of terms in the list of the Spirit's fruit — “faith” (WEB, KJV, YLT, WEBSTER) vs “faithfulness” (ASV) vs “fidelity” (DARBY) vs “longanimity” (DRC)
- v24 [lexical]: Synonyms for sinful inclinations or sufferings of the flesh — “the affections” (KJV, YLT, WEBSTER) vs “passions” (ASV, DARBY) vs “its passions” (WEB) vs “vices” (DRC)
- v24 [lexical]: Synonyms for strong desires or cravings — “lusts” (WEB, KJV, WEBSTER) vs “the thereof” (ASV) vs “the desires” (YLT) vs “the” (DARBY) vs “concupiscences” (DRC)
- v25 [grammatical]: Preposition used to indicate the realm or agency of the Spirit's life — “in” (KJV, YLT, WEBSTER, DRC) vs “by” (WEB, ASV, DARBY)
- v26 [grammatical]: Syntactic variations in expressing the mutual actions to avoid — “envying one” (KJV, ASV, DARBY, WEBSTER) vs “and” (WEB) vs “provoking” (YLT) vs “on” (DRC)
Derrière cette page
Texte source. Greek (TAGNT, public-domain critical text). Provided Greek text, aligning closely with the Byzantine/Majority Text tradition (e.g., preserving 'μοιχεία' in v. 19 and 'φόνοι' in v. 21).
Noms divins : Kyrios (Lord), Theos (God).
Également consultées, mais non incluses dans le consensus
Academic textual-historical analysis
Paul transitions from his theological argument against the 'agitators' to ethical instruction, presenting a stark ultimatum: receiving circumcision obligates one to the entire law and severs the believer from Christ (vv. 2-4). The text contrasts two domains of existence—'flesh' (sarx) and 'Spirit' (pneuma)—which are locked in mutual opposition (v. 17). The passage delineates a catalog of 'works of the flesh' and 'fruit of the Spirit' (vv. 19-23). Rhetorically, Paul employs a proverb ('A little leaven...', v. 9) and biting hyperbole, wishing that those unsettling the Galatians would 'cut themselves off' (v. 12, apokopsontai), an active verb functioning as the aggressive climax of his argument against the physical rite of circumcision.
Jewish interpretation
Modern Jewish historians approach this chapter not as Scripture, but as a primary source for first-century Jewish sectarianism. In its immediate historical context, Paul is writing to Gentile God-fearers in Galatia who are contemplating conversion to Judaism via circumcision. From a historical Jewish perspective, Paul argues that adopting circumcision (verses 2-3) obligates these Gentiles to the entire yoke of the Torah, which alters their eschatological status. Paul employs a stark binary between 'flesh' (which he associates with Torah observance and circumcision) and 'Spirit', insisting that for Gentiles, justification comes through faith rather than taking on Jewish covenantal obligations.
Latter-day Saint
Paul addresses Galatian believers who are being pressured to adopt circumcision and the Law of Moses. He warns that returning to this 'yoke of bondage' severs them from Christ and grace (verses 1-4). Instead, he exhorts them to stand in the freedom of Christ, exercising faith through love (verse 6). Paul contrasts the 'flesh' and the 'Spirit' (verses 16-17), cataloging the destructive works of the flesh (verses 19-21) and the constructive fruit of the Spirit (verses 22-23), urging believers to crucify fleshly desires and walk by the Spirit (verses 24-25).
Jehovah's Witnesses
Paul addresses the Galatian congregations, urging them to maintain the freedom Christ provided and not to revert to the Mosaic Law, such as the requirement of circumcision. He warns that Christian freedom is not a license for the flesh. He explicitly contrasts the destructive 'works of the flesh'—ranging from sexual immorality to spiritism and sectarianism—with the 'fruit of the spirit,' declaring that those practicing fleshly works will not inherit God's Kingdom.
Choix de traduction effectués par la NCB (47)
- v1: For freedom Christ freed us — Preserves the cognate construction of freedom and freed.
- v1: in a yoke of slavery — Leaves unresolved the dispute over whether the yoke strictly refers to the obsolete ceremonial system or attempts to earn salvation.
- v2: Look — Updates the archaic interjection to contemporary English.
- v2: say to you — Standard contemporary rendering of lego with dative.
- v2: if you receive circumcision — Renders the present middle/passive subjunctive as an active reception rather than merely a state of being.
- v3: And — Translates the connective particle accurately.
- v3: every man ... that he is obligated — Preserves the grammatical number shift from the second person plural to the third person singular.
- v4: severed from Christ — Accurately conveys the sense of being cut off or separated.
- v4: by the law — Maintains the repetition of the law from the previous verse.
- v4: fallen away from grace — Chooses wording that leaves unresolved the dispute over whether this indicates a loss of salvation or mere defection from doctrine.
- v5: we ... eagerly await — Preserves the shift to the first person plural and translates the compound verb fully.
- v5: by the Spirit — Renders the instrumental dative.
- v5: Spirit — Capitalized to reflect the interpretive choice identifying this as the Holy Spirit.
- v6: neither circumcision has any value nor uncircumcision — Preserves the chiastic contrast of the two states framing the verb.
- v6: faith working through love — Chooses a rendering that leaves unresolved the dispute dividing those who insist faith must be united with charity to justify a person from those who maintain faith alone justifies while producing love.
- v7: from being persuaded — Anticipates the cognate noun 'persuasion' in the following verse.
- v8: This persuasion — Preserves the cognate wordplay with the verb in the preceding verse.
- v9: leaven leavens — Preserves the cognate construction.
- v10: in the Lord — Adheres to the required mapping for the divine name Kyrios.
- v10: the one who troubles you ... whoever he is — Preserves the grammatical number shift to the third person singular.
- v11: still ... still — Preserves the emphatic repetition of the adverb.
- v11: scandal of the cross — Preserves the alliteration (sk/cr sounds) of the Greek phrase.
- v12: I wish — Translates the interjection of strong desire into native contemporary phrasing.
- v12: castrate themselves — Adopts the academic reading of an aggressive climax and historical reference to regional cultic ritual castration.
- v13: freedom ... freedom — Preserves the repetition of the root word.
- v13: opportunity for the flesh — Selects a rendering that leaves unresolved the dispute over whether the command to use freedom prioritizes broad social inclusivity or warns against moral laxity.
- v14: the whole law — Echoes the exact phrasing of the law established in verse 3.
- v14: You will love — Replaces the archaic 'shall' with 'will' for the future indicative, according to global rules.
- v15: bite and devour — Maintains the assonance and semantic pairing of extremes.
- v15: one another ... one another — Preserves the exact repetition of the reciprocal pronoun.
- v16: will by no means fulfill — Accurately renders the emphatic double negative coupled with the subjunctive mood.
- v17: flesh desires against the Spirit, and the Spirit against the flesh — Preserves the chiastic structure contrasting flesh and Spirit.
- v17: these ... these — Maintains the exact repetition of the demonstrative pronoun.
- v17: so that you do not do these things that you want to do — Chooses phrasing that leaves unresolved the dispute over whether the conflict demonstrates a perpetual saint-sinner state or necessitates entire sanctification.
- v18: by the Spirit ... under law — Preserves the definite-article pattern, contrasting the dative and anarthrous accusative.
- v19: works of the flesh — Establishes the structural contrast with the fruit of the Spirit in verse 22.
- v19: adultery, sexual immorality — Translates both nouns present in the provided source text variant.
- v20: enmities, strife, jealousy, outbursts of anger, rivalries, divisions, factions — Maintains the asyndetic accumulation of plural noun vices without inserting conjunctions.
- v21: envies, murders — Retains the paronomasia (rhyme and sound similarity) in English translation.
- v21: forewarn ... forewarned — Preserves the cognate construction of the verbs.
- v21: God — Adheres to the divine-name map mapping Theos to God.
- v22: fruit of the Spirit — Preserves the singular contrast and inclusio with the plural works of the flesh from verse 19.
- v22: love — Standard contemporary rendering of agape.
- v23: against such things there is no law — Preserves the definite-article pattern contrasting the articular pronoun and the anarthrous noun.
- v24: have crucified the flesh — Retains the thematic repetition linking back to earlier occurrences of flesh and cross, while leaving unresolved whether this dictates rigorous ascetic disciplines.
- v25: by the Spirit ... by the Spirit — Preserves the repetition of the instrumental dative.
- v26: one another ... one another — Preserves the exact repetition of the reciprocal pronoun.
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 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)