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Jacques 4

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1Where do wars and where do battles come from among you? Do they not come from here: from your pleasures that wage war in your members? 2You desire and you do not have; you murder and you covet, and you cannot obtain; you battle and you wage war. You do not have, because you do not ask for yourselves. 3You ask and you do not receive, because you ask for yourselves with wrong motives, so that you may spend it on your pleasures. 4Adulterers and adulteresses, do you not know that friendship with the world is enmity with God? Therefore, whoever resolves to be a friend of the world makes himself an enemy of God. 5Or do you suppose that the Scripture says in vain, "The Spirit he caused to dwell in us yearns jealously"? 6But he gives greater grace. Therefore it says, "God sets himself against the proud, but he gives grace to the humble." 7Subject yourselves therefore to God. But stand against the devil, and he will flee from you. 8Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. 9Be miserable, and mourn, and weep; let your laughter be turned into mourning, and your joy into gloom. 10Be humbled before the Lord, and he will exalt you. 11Do not speak against one another, brothers. The one who speaks against a brother or judges his brother speaks against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge. 12There is only one lawgiver and judge, the one who is able to save and to destroy. But who are you, the one judging your neighbor? 13Come now, you who say, "Today or tomorrow we will go into this city, and we will spend one year there, and we will trade, and we will make a profit," 14you who do not know the matter of tomorrow. For what is your life? For you are a vapor, appearing for a little while and then disappearing. 15Instead, you ought to say, "If the Lord wills, we will live and we will do this or that." 16But now you boast in your arrogance; all such boasting is evil. 17Therefore, to the one knowing to do good and not doing it, to him it is sin.

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Ce sur quoi les traditions s’accordent

Across all families, believers universally agree that internal, disordered passions are the direct cause of external interpersonal conflicts, that all human planning is entirely contingent upon God's sovereign and active providence, and that saying 'If the Lord wills' establishes the daily Christian practice of verbally conditioning future plans on this divine providence. Furthermore, Christians affirm that friendship with the world is spiritual adultery constituting enmity toward God, and it… Connectez-vous pour lire le consensus complet →

Partagé par la plupart, mais pas par toutes

  • The failure to perform a known good act formally constitutes a sin of omission. (8 affirm)

Là où les traditions diffèrent

  • The 'wars and fightings' describe the inner spiritual combat against sinful passions.

    catholic: DENY; oriental-orthodox: AFFIRM; anabaptist: QUALIFY; restorationist: QUALIFY

  • The passions warring in the members describe concupiscence, which remains as an expression of original sin in the baptized.

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

  • The commands to mourn and weep describe the terror of conscience and contrition produced by the Law prior to receiving grace.

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

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

James 4 functions as apostolic wisdom literature, diagnosing the root of community strife. James identifies the origin of interpersonal 'wars and fightings' (v. 1) not in external circumstances, but in the internal, warring passions of the believers. Using stark prophetic language, he addresses the community as 'adulterers' (v. 4) to demonstrate that attempting to balance friendship with the world is spiritual infidelity to God. The chapter then pivots to a severe call to repentance, demanding that the community cleanse their hands, mourn, and humble themselves before the Lord (vv. 8-10). Finally, James rebukes the arrogant presumption of judging the law or one's neighbor (vv. 11-12) and the folly of boasting about tomorrow's business plans without acknowledging God's providence (vv. 13-16), concluding with a maxim that failing to do a known good constitutes sin (v. 17). Reception: The Catholic communion receives this chapter as a foundational text for both ascetical and moral theology. In the Latin West, Bede reads the 'passions that war in your members' (v. 1) through the lens of concupiscence—the lingering disorder of desires. In the Eastern Catholic tradition, Maximos the Confessor identifies these warring pleasures with 'philautia' (self-love), teaching that such internal passions are the direct cause of communal division. Verse 4's condemnation of 'friendship with the world' serves as a primary scriptural warrant for monastic renunciation; John Climacus treats this deliberate severance from worldly attachments as the crucial first step in the spiritual life. Thomas Aquinas relies heavily on verse 6 ('God resists the proud, but gives grace to the humble') to explain how pride actively blocks the reception of sanctifying grace. Furthermore, Aquinas draws explicitly on verse 17 to formalize the moral category of 'sins of omission,' establishing that sin is not solely a prohibited act, but also the conscious failure to perform a required good out of a lack of charity.

Eastern Orthodox

In its immediate context, James 4 is a paraenetic (exhortatory) text addressing a community torn by strife, jealousy, and worldliness. The author diagnoses external conflicts as symptoms of internal, unbridled desires. He sharply rebukes the readers for treating God as a mere supplier of their carnal wants and warns that alignment with worldly values is spiritual adultery and enmity toward God. The chapter pivots to a call for radical repentance, demanding submission to God, resistance to the devil, and profound mourning for sin. It concludes by condemning the presumption of judging others and the arrogance of planning the future without acknowledging the fragility of human life and the absolute sovereignty of God's will. Reception: The Eastern Orthodox tradition receives James 4 as a foundational charter for its ascetic theology, reading it closely through the patristic categories of the passions (pathe), purification (katharsis), and mourning (penthos). The 'pleasures that war in your members' (James 4:1-3) are understood by Fathers like Maximus the Confessor as the irrational passions—rooted in self-love (philautia)—which fracture human communion and sever the soul from God. For the Orthodox, the mandate to 'purify your hearts, ye double-minded' (James 4:8) requires the lifelong ascetic struggle to heal the nous (the eye of the heart) from these passions. Furthermore, the command to 'lament, mourn, and weep' (James 4:9) is central to the Orthodox spiritual tradition. Rather than a call to despair, John Climacus and the hesychast tradition interpret this as 'joy-creating sorrow' or penthos—a continuous state of repentance that softens the heart and attracts the grace promised to the humble (James 4:6). Theophylact of Ochrid clarifies that 'friendship with the world' (James 4:4) does not condemn God's creation, but rather signifies an attachment to material corruption and fleshly cares, which stands in direct opposition to the pursuit of theosis.

Oriental Orthodox

In this chapter, James addresses the internal origin of external conflicts within the Christian community, tracing them to carnal desires and passions that wage war within individuals. He establishes a stark dichotomy between the love of the world and devotion to God, warning that friendship with the world is spiritual adultery. James then issues a profound call to submission, repentance, and humility, urging believers to resist the devil, purify their hearts, and mourn over their sins. Finally, he rebukes the arrogance of presumptuous future planning, reminding his readers of the fragility of life and the necessity of subjecting all plans to the will of God. Reception: The Oriental Orthodox tradition receives James 4 as a foundational text for its highly developed ascetic and monastic theology. A characteristic emphasis of this communion is the interpretation of the 'wars and fightings' (James 4:1) not merely as interpersonal disputes, but as the inner spiritual combat against the passions (unseen warfare). Writers deeply integrated into Coptic and Syriac monasticism, such as Pseudo-Macarius, read the passions warring in the members as the inherited frailty of the human condition, which demands the purification of the heart (James 4:8). The warning against 'friendship with the world' (James 4:4) serves as a primary scriptural justification for monastic withdrawal (anachoresis) from worldly entanglements to seek an undivided focus on God. Furthermore, the command to 'lament, mourn, and weep' (James 4:9) is central to the Syriac and Coptic spiritual traditions of 'penthos' (spiritual weeping or compunction). Severus of Antioch and other miaphysite fathers viewed this not as despair, but as a grace-filled state of humility required to receive God's mercy, echoing the promise that 'God resists the proud, but gives grace to the humble' (James 4:6). The mandate to 'resist the devil, and he will flee' (James 4:7) is frequently cited in early desert literature as the core mechanism of victory over demonic forces through humble reliance on Christ.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1Where do wars and fightings among you come from? Don’t they come from your pleasures that war in your members? 2You lust, and don’t have. You murder and covet, and can’t obtain. You fight and make war. You don’t have, because you don’t ask. 3You ask, and don’t receive, because you ask with wrong motives, so that you may spend it on your pleasures. 4You adulterers and adulteresses, don’t you know that friendship with the world is hostility toward God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. 5Or do you think that the Scripture says in vain, “The Spirit who lives in us yearns jealously”? 6But he gives more grace. Therefore it says, “God resists the proud, but gives grace to the humble.” 7Be subject therefore to God. Resist the devil, and he will flee from you. 8Draw near to God, and he will draw near to you. Cleanse your hands, you sinners. Purify your hearts, you double-minded. 9Lament, mourn, and weep. Let your laughter be turned to mourning and your joy to gloom. 10Humble yourselves in the sight of the Lord, and he will exalt you. 11Don’t speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. 12Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another? 13Come now, you who say, “Today or tomorrow let’s go into this city and spend a year there, trade, and make a profit.” 14Yet you don’t know what your life will be like tomorrow. For what is your life? For you are a vapor that appears for a little time and then vanishes away. 15For you ought to say, “If the Lord wills, we will both live, and do this or that.” 16But now you glory in your boasting. All such boasting is evil. 17To him therefore who knows to do good and doesn’t do it, to him it is sin.

KJV · King James Version

1From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? 2Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. 3Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. 4Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. 5Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? 6But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. 7Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. 9Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. 10Humble yourselves in the sight of the Lord, and he shall lift you up. 11Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. 12There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? 13Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: 14Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. 15For that ye ought to say, If the Lord will, we shall live, and do this, or that. 16But now ye rejoice in your boastings: all such rejoicing is evil. 17Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

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Différences qui changent le sens (41)
  • v1 [lexical]: Translating the terms for 'wars' and 'fightings' and whether to repeat the interrogative 'whence' — “fightings” (WEB, KJV, YLT, WEBSTER) vs “whence come” (ASV) vs “whence” (DARBY) vs “contentions” (DRC)
  • v1 [lexical]: Translating the terms for 'pleasures' or 'lusts' and how their 'warring' is phrased — “pleasures” (WEB, ASV) vs “lusts that war” (KJV, WEBSTER) vs “passions are as soldiers” (YLT) vs “pleasures which” (DARBY) vs “concupiscences which” (DRC)
  • v2 [lexical]: Translating the verb for 'desire' or 'lust' — “Ye lust” (KJV, ASV, DARBY, WEBSTER) vs “You” (WEB) vs “desire” (YLT) vs “You covet” (DRC)
  • v2 [lexical]: Translating the verb for 'kill' or 'murder' — “not ye kill” (KJV, ASV, DARBY, WEBSTER) vs “You murder” (WEB) vs “murder” (YLT) vs “you” (DRC)
  • v2 [lexical]: Translating the verb for 'covet' or 'envy' — “covet” (WEB, ASV) vs “desire to have” (KJV, WEBSTER) vs “are zealous” (YLT) vs “are full of envy” (DARBY) vs “envy” (DRC)
  • v2 [grammatical]: Syntactic framing of the clause 'because you do not ask' — “ye ask not” (KJV, ASV, DARBY, WEBSTER) vs “you don’t” (WEB) vs “of your asking” (YLT) vs “you” (DRC)
  • v3 [lexical]: Translating the adverb for 'amiss' or 'evilly' — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “evilly” (YLT)
  • v3 [grammatical]: Word order and translation of the phrase for 'in your pleasures' — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “in your pleasures” (YLT)
  • v3 [lexical]: Translating the verb for 'spend' or 'consume' — “consume” (KJV, DARBY, WEBSTER, DRC) vs “spend” (WEB, ASV, YLT)
  • v4 [grammatical]: Prepositional or genitive connection for 'of the world' vs 'with the world' — “of the” (KJV, ASV, YLT, WEBSTER) vs “with” (WEB, DARBY) vs “this” (DRC)
  • v4 [lexical]: Translating the noun for 'enmity' and its relation to God — “enmity with” (KJV, ASV, YLT, DARBY, WEBSTER) vs “hostility toward” (WEB) vs “the enemy of” (DRC)
  • v4 [grammatical]: Use of the definite article 'the' versus demonstrative 'this' before 'world' — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “this” (DRC)
  • v4 [lexical]: Translating the verb for 'becomes' or 'makes himself' — “is the” (KJV, WEBSTER) vs “makes himself an” (WEB) vs “maketh himself an” (ASV) vs “an” (YLT) vs “constituted” (DARBY) vs “becometh an” (DRC)
  • v6 [lexical]: Translating the adjective for 'greater' or 'more' — “But he giveth more” (KJV, ASV, WEBSTER) vs “gives” (WEB, DARBY) vs “and greater” (YLT) vs “greater” (DRC)
  • v6 [interpretive]: Interpretive choice of whether God ('he') or the Scripture ('it') is the subject of the speaking — “Wherefore he saith” (KJV, WEBSTER, DRC) vs “Therefore it says” (WEB) vs “the scripture” (ASV) vs “he doth give” (YLT) vs “says” (DARBY)
  • v6 [lexical]: Translating the verb for 'resists' or 'sets himself against' — “resisteth the” (KJV, ASV, WEBSTER, DRC) vs “resists” (WEB) vs “against” (YLT) vs “sets himself against” (DARBY)
  • v7 [lexical]: Translating the verb for 'be subject' or 'submit' — “Be subject” (WEB, DRC) vs “Submit yourselves therefore to” (KJV, WEBSTER) vs “Be subject unto” (ASV) vs “be subject then” (YLT) vs “Subject” (DARBY)
  • v7 [textual]: Presence of the conjunction 'but' and translation of the verb for 'resist' — “Resist” (WEB, KJV, DARBY, WEBSTER) vs “but” (ASV, DRC) vs “stand up against” (YLT)
  • v7 [stylistic]: Choice between synonymous verbs 'flee' and 'fly' — “flee” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “fly” (DRC)
  • v8 [stylistic]: Archaic vs modern terms for 'near' — “nigh” (KJV, ASV, YLT, WEBSTER, DRC) vs “near” (WEB, DARBY)
  • v8 [lexical]: Translating the compound term for 'double-minded' or 'two-souled' — “ye double minded” (KJV, DRC) vs “double-minded” (DARBY, WEBSTER) vs “you double-minded” (WEB) vs “doubleminded” (ASV) vs “two-souled” (YLT)
  • v9 [lexical]: Translating the verb for 'be afflicted' or 'lament' — “Be afflicted and” (KJV, ASV, WEBSTER, DRC) vs “Lament” (WEB) vs “exceeding” (YLT) vs “wretched” (DARBY)
  • v9 [lexical]: Translating the noun for 'gloom', 'heaviness', or 'sorrow' — “to heaviness” (KJV, ASV, YLT, DARBY, WEBSTER) vs “gloom” (WEB) vs “into sorrow” (DRC)
  • v10 [lexical]: Translating the verb for 'exalt' or 'lift up' — “exalt” (ASV, YLT, DARBY) vs “will exalt” (WEB, DRC) vs “shall lift” (KJV) vs “will” (WEBSTER)
  • v11 [textual]: Textual variation adding 'my' before 'brothers' in some traditions — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER) vs “brothers” (WEB) vs “my” (DRC)
  • v11 [textual]: Textual difference between 'and' or 'or' before judging — “and judgeth” (KJV, WEBSTER) vs “judges” (WEB) vs “or” (ASV) vs “is judging” (YLT) vs “or judges” (DARBY) vs “or he that” (DRC)
  • v11 [lexical]: Translating the verb for 'speaks against' or 'detracts' — “speaks against” (WEB, DARBY) vs “speaketh evil of the” (KJV, WEBSTER) vs “against” (ASV) vs “doth speak against” (YLT) vs “detracteth” (DRC)
  • v12 [textual]: Textual variant adding 'and judge' to 'lawgiver' — “who” (WEB, KJV, YLT, WEBSTER) vs “and judge even he” (ASV) vs “and judge” (DARBY) vs “and judge that” (DRC)
  • v12 [textual]: Order and translation of the verbs for 'save' and 'destroy' (some traditions invert the order) — “save” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “destroy” (DRC)
  • v13 [lexical]: Translating the demonstrative for 'this' or 'such a' city — “into such a” (KJV, DARBY, WEBSTER, DRC) vs “this” (WEB, ASV) vs “on to” (YLT)
  • v13 [lexical]: Translating the verb for 'spend' or 'continue' a year — “spend” (WEB, ASV, DARBY) vs “continue there a” (KJV, WEBSTER) vs “will pass one” (YLT) vs “we will spend” (DRC)
  • v13 [lexical]: Translating the verb for 'trade' or 'buy and sell' — “there trade” (WEB, ASV) vs “and buy and sell” (KJV, WEBSTER) vs “traffic” (YLT) vs “there traffic” (DARBY) vs “will traffic” (DRC)
  • v13 [lexical]: Translating the verb for 'get gain' or 'make a profit' — “get gain” (KJV, ASV, WEBSTER) vs “make” (YLT, DARBY) vs “make a profit” (WEB) vs “make our” (DRC)
  • v15 [lexical]: Translating the verb for God's 'will' — “will” (KJV, ASV, WEBSTER) vs “wills” (WEB) vs “may” (YLT) vs “should so and” (DARBY) vs “and if” (DRC)
  • v15 [grammatical]: Phrasing of the auxiliary verbs indicating future action or obligation — “shall” (KJV, YLT, WEBSTER, DRC) vs “will both” (WEB) vs “both” (ASV) vs “should” (DARBY)
  • v15 [grammatical]: Conjunctions and pronouns coordinating the final actions — “and” (WEB, KJV, ASV, YLT, WEBSTER) vs “we will also” (DARBY) vs “we will” (DRC)
  • v16 [lexical]: Translating the verb for 'glory' or 'rejoice' — “glory” (ASV, YLT, DARBY) vs “ye rejoice” (KJV, WEBSTER) vs “you glory” (WEB) vs “you” (DRC)
  • v16 [lexical]: Translating the noun for 'boastings' or 'arrogance' — “boastings” (KJV, WEBSTER) vs “vauntings” (ASV, DARBY) vs “boasting” (WEB) vs “pride” (YLT) vs “arrogancies” (DRC)
  • v16 [lexical]: Translating the noun for 'boasting' or 'rejoicing' — “rejoicing” (KJV, WEBSTER, DRC) vs “glorying” (ASV, YLT, DARBY) vs “boasting” (WEB)
  • v16 [lexical]: Translating the adjective for 'evil' or 'wicked' — “evil” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “wicked” (DRC)
  • v17 [grammatical]: Translating the conjunction and participle for 'knowing to do good' — “that knoweth” (KJV, WEBSTER) vs “therefore who knows” (WEB) vs “therefore” (ASV) vs “then knowing” (YLT) vs “therefore who knows how” (DARBY) vs “therefore who” (DRC)

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Texte source. Greek (TAGNT, public-domain critical text). Provided Greek text (public domain edition)

Noms divins : Theos (God), Kyrios (Lord).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

Academic analysis approaches James 4 as a prime example of Hellenistic moral exhortation (paraenesis) utilizing diatribe features. Verses 1-3 describe internal passions (hēdonai) using military metaphors. In verse 4, textual criticism reveals that the earliest Greek manuscripts read only the feminine 'adulteresses' (moichalides). Bruce Metzger notes that this was an Old Testament prophetic metaphor for spiritual infidelity and covenantal idolatry, which later scribes smoothed out by adding 'adulterers and' to correct the perceived gender imbalance. Verse 5 presents an unresolved philological and source problem: it introduces a quotation with 'the scripture says' that does not match any known Old Testament or Apocryphal text. Furthermore, as Peter Davids highlights, the Greek syntax of verse 5 is deeply ambiguous, leaving it fiercely debated whether the 'spirit' (pneuma) is the subject (the Holy Spirit yearning jealously) or the object (the human spirit leaning toward envy). Verses 7-10 deploy a series of aorist imperatives drawing on Jewish cultic purity language ('Cleanse your hands... purify your hearts') applied to moral renewal.

Jewish interpretation

Modern Jewish historical scholarship reads James 4 not as Christian theology but as a first-century Jewish wisdom text, closely akin to Hellenistic Jewish paraenesis or early rabbinic ethical instruction (musar). The chapter focuses on interpersonal harmony, humility before God, and the frailty of human planning, all of which are standard themes in Second Temple Jewish literature.

Latter-day Saint

James 4 addresses internal strife within the early Christian community, attributing these conflicts to worldly desires and passions (4:1-3). The epistle sharply warns against worldliness, framing friendship with the world as enmity toward God (4:4). It calls readers to humility, repentance, and submission (4:6-10), famously urging them to draw near to God and resist the devil. James then condemns judgmental speech (4:11-12) and presumptuous boasting about the future, reminding readers of life's brevity (4:13-16). It concludes by establishing a principle of moral accountability: failing to do known good is a sin (4:17).

Jehovah's Witnesses

In this epistle, James confronts conflict and worldliness among early Christians. He identifies the root of their quarrels as internal fleshly desires and improper motives in prayer. James warns that friendship with the world constitutes enmity toward God. He calls the readers to humility, repentance, and submission to the Divine will, reminding them that human life is fragile and transient like a vapor, and that all boasting about tomorrow is arrogant.

Choix de traduction effectués par la NCB (63)
  • v1: Where do wars and where do battles come from — Translates the repeated 'pothen' directly while replacing archaic terms to preserve the vivid rhetorical questions and alliteration.
  • v1: battles — Selects a literal translation of the military terms, preserving the dispute among traditions regarding whether this describes inner spiritual combat against remaining concupiscence.
  • v1: pleasures — Directly translates 'hēdonōn', reflecting the universally affirmed concept that internal disordered passions are the direct cause of external conflicts.
  • v2: You desire — Modernizes the verb 'epithymeite' without the exclusively sexual connotation of 'lust'.
  • v2: you murder — Translates 'phoneuete' as murder rather than the generic kill, capturing the intensity of the interpersonal conflict.
  • v2: covet — Translates 'zēloute' to reflect the destructive jealousy and acquisitiveness in the context.
  • v2: you do not ask for yourselves — Captures the reflexive nuance of the middle voice in 'aiteisthai'.
  • v2: you do not have... You do not have — Preserves the exact repetition of 'ouk echete' to emphasize the futility of their actions.
  • v3: with wrong motives — Translates the adverb 'kakōs' to explicitly describe the selfish intent of the request.
  • v3: you ask for yourselves — Distinguishes the middle voice of 'aiteisthe' from the active 'aiteitai' earlier in the verse.
  • v3: spend — Uses contemporary vocabulary for expending resources rather than the archaic 'consume'.
  • v3: pleasures — Translates 'hēdonais' identically to verse 1, preserving the source text's lexical link.
  • v4: Adulterers and adulteresses — Retains the full phrase per the provided source text, despite academic arguments for the shorter feminine reading as an early prophetic metaphor.
  • v4: with the world — Renders the genitive 'tou kosmou' as an objective relation representing association.
  • v4: the — Translates the definite article directly without adding a demonstrative pronoun.
  • v4: friendship... enmity — Translates to reflect the universal affirmation that worldly friendship constitutes literal enmity toward God, equivalent to spiritual adultery.
  • v4: makes himself an — Translates the middle/passive 'kathistatai' to highlight the active choice that results in this state.
  • v4: God — Renders 'Theos' consistently as 'God' according to the divine-name map.
  • v4: friendship with the world is enmity with God... friend of the world makes himself an enemy of God — Translates the chiastic structure verbatim to preserve the rhetorical balance.
  • v5: the Spirit — Interprets the indwelling pneuma as the Holy Spirit yearning for exclusive devotion, resolving the syntactic ambiguity identified by academics.
  • v5: says — Preserves the repetition of 'legei' connecting the scriptural citation in verse 5 to verse 6.
  • v6: greater — Translates the comparative adjective 'meizona' literally as greater.
  • v6: it says — Maintains the subject from the previous verse ('the Scripture') as the implicit speaker of the quotation.
  • v6: sets himself against — Captures the active middle/passive semantic of 'antitassetai' as a positioning of forces.
  • v6: gives greater grace... gives grace — Preserves the inclusive repetition of 'didōsin charin' framing the quotation.
  • v7: Subject yourselves — Uses an active phrasing for the aorist passive imperative 'hypotagēte' expressing willing submission.
  • v7: But stand against — Retains the adversative conjunction 'de' and parallels the earlier command to subject oneself.
  • v7: flee — Uses the standard contemporary verb for running away rather than the archaic 'fly'.
  • v8: Draw near... will draw near — Updates the archaic vocabulary while preserving the aorist-to-future cognate pairing.
  • v8: double-minded — Translates 'dipsychoi' accurately using a compound modifier that reflects the divided soul.
  • v9: Be miserable — Accurately reflects the imperative 'talaipōrēsate' as an experience of deep inner distress.
  • v9: mourn, and weep — Leaves the command unembellished, reflecting the dispute among traditions regarding whether this mandates pre-grace terror of conscience or ongoing penitential discipline.
  • v9: mourn... mourning — Preserves the root cognate relation between the verbal command to mourn and the resulting noun.
  • v9: gloom — Translates 'katēpheian' to reflect downcast or gloomy despair rather than just heaviness.
  • v10: Be humbled — Translates the aorist passive imperative directly rather than converting it to a reflexive active verb.
  • v10: before the Lord — Provides a direct and contemporary rendering of 'enōpion'.
  • v10: exalt — Retains the elevated theological term 'exalt' for 'hypsōsei'.
  • v10: the Lord — Renders 'Kyriou' consistently as 'the Lord' according to the divine-name map.
  • v11: brothers — Translates the unadorned 'adelphoi' without the unsupported textual addition of 'my'.
  • v11: or judges — Translates the disjunctive particle 'ē' separating the participles.
  • v11: speaks against — Translates 'katalaleō' literally without adding 'evil' or using the Latinate 'detract'.
  • v11: Do not speak against... speaks against... judges — Preserves the dense cognate repetition of speaking against, judging, brother, and law present in the source text.
  • v12: There is only one lawgiver and judge — Includes 'kai kritēs' in agreement with textual evidence extending the judicial theme.
  • v12: save and to destroy — Retains the standard textual order of the infinitives 'sōsai' and 'apolesai'.
  • v13: Come now — Retains the vivid interjection in modern English phrasing.
  • v13: this — Accurately renders the demonstrative 'tēnde' indicating a specific city.
  • v13: spend — Accurately renders 'poiēsomen' in this temporal context as spending time.
  • v13: trade — Replaces archaic 'traffic' and wordy 'buy and sell' with the concise, modern 'trade'.
  • v13: make a profit — Modernizes the concept of 'kerdēsomen' to standard contemporary business English.
  • v13: spend one year there, and trade, and make a profit — Preserves the repeated conjunction 'kai' to emphasize the arrogant accumulation of human plans.
  • v14: appearing... disappearing — Preserves the phonic wordplay and structural parallel of the rhyming participles in the source text.
  • v14: you are a vapor — Translates the plural verb 'este', matching the shift in the source text that applies the metaphor directly to the readers.
  • v15: If the Lord wills — Adopts phrasing that explicitly grounds human planning in divine providence, reflecting the universal Christian affirmation of this practice.
  • v15: will — Follows the rule to use 'will' rather than archaic 'shall' for future action.
  • v15: and we will — Translates the repeated 'kai' directly to structure the continuous sequence of actions.
  • v16: But now — Translates the particle 'nyn de' to maintain the temporal contrast with 'Come now' in verse 13.
  • v16: boast — Translates 'kauchasthe' consistently with the following noun 'boasting'.
  • v16: arrogance — Translates 'alazoneiais' to capture the haughty presumption distinct from the act of boasting itself.
  • v16: boasting — Translates 'kauchēsis' accurately as boasting.
  • v16: boast in your arrogance... boasting — Preserves the cognate connection between kauchasthe and kauchēsis while replacing archaic terms.
  • v16: evil — Translates 'ponēra' with the standard term 'evil'.
  • v17: to the one knowing — Translates the dative participle 'eidoti' directly into a substantive participial phrase.
  • v17: to do... not doing — Translates the participial construction literally, reflecting the broad reception that failing to perform a known good act formally constitutes a sin of omission.
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)