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Tite 3

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1Remind them to be in subjection to rulers and authorities, to be obedient, to be ready for every good work, 2to slander no one, to be not quarrelsome, gentle, showing all humility toward all people. 3For we ourselves also were once foolish, disobedient, led astray, serving various desires and pleasures, living in malice and envy, hateful, hating one another. 4But when the kindness and the love for humanity of God our Savior appeared, 5he saved us, not by works done in righteousness that we did ourselves, but according to his mercy, through the washing of regeneration and renewal by the Holy Spirit, 6whom he poured out on us richly through Jesus Christ our Savior, 7so that, having been justified by his grace, we might become heirs according to the hope of eternal life. 8The saying is faithful, and concerning these things I want you to insist confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to people. 9But shun foolish controversies, and genealogies, and strife, and quarrels about the law; for they are unprofitable and vain. 10Reject a factious person after a first and second warning, 11knowing that such a person is perverted and sins, being self-condemned. 12When I send Artemas to you, or Tychicus, be diligent to come to me to Nicopolis, for I have determined to winter there. 13Send forward Zenas the lawyer and Apollos diligently, so that nothing may be lacking for them. 14And let our people also learn to maintain good works to meet necessary needs, so that they may not be unfruitful. 15All who are with me greet you. Greet those who love us in faith. Grace be with you all. Amen.

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Ce sur quoi les traditions s’accordent

Christian traditions strongly agree that believers are commanded to be subject to civil rulers and exhibit peaceable behavior, and that salvation is accomplished entirely by divine mercy, excluding all human works of righteousness from serving as the basis for justification. It is broadly held that the command to reject a factious person after two warnings establishes the binding biblical procedure for formal church discipline and excommunication. However, the meaning of the 'washing of… Connectez-vous pour lire le consensus complet →

Partagé par la plupart, mais pas par toutes

  • The apostolic command to reject a factious person after two warnings establishes the binding biblical procedure for formal church discipline and excommunication. (8 affirm)

Là où les traditions diffèrent

  • Justification and regeneration are distinct works of grace: justification alters the believer's relational status before God, while regeneration alters the soul's inward frame.

    catholic: DENY; methodist: AFFIRM

  • Good works are the necessary, organic fruit of being justified by grace rather than a prerequisite or procuring cause of salvation.

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

  • The 'washing of regeneration' refers to the physical sacrament of water baptism, which objectively imparts the new birth and remakes human nature.

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

  • The 'washing of regeneration' represents an internal, spiritual cleansing performed directly by the Holy Spirit, rather than the physical act of water baptism.

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

  • The 'washing of regeneration' functions sacramentally as a covenantal sign and seal of the inward renewing work accomplished by the Holy Spirit.

    catholic: QUALIFY; orthodox: DENY; oriental-orthodox: DENY; lutheran: DENY; reformed: AFFIRM; baptist: DENY; anabaptist: QUALIFY; restorationist: DENY

  • The 'washing of regeneration' refers strictly to believers' baptism as an outward sign of an inward spiritual renewal that has already been accomplished by faith.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY; anabaptist: AFFIRM; restorationist: DENY

  • The 'washing of regeneration' designates water baptism by immersion as an essential condition of grace without rendering it a meritorious human work.

    baptist: DENY; anabaptist: DENY; restorationist: AFFIRM

  • The washing of regeneration is spiritually efficacious only when accompanied by personal faith.

    anglican: QUALIFY; anabaptist: DENY

  • The appearing of God's kindness and love toward mankind directly identifies the historical Incarnation of the Word.

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

Comment chaque tradition l’interprète

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

Catholic

The epistle instructs Titus on pastoring the Cretan church, emphasizing peaceful civic submission and gentleness contrasted with the believers' former corrupted state. Paul anchors this ethical mandate in a dense Christological and pneumatological summary of salvation: God's unmerited kindness manifested to save them through the transformative washing of the Spirit. He concludes by urging the maintenance of good works while mandating the shunning of divisive speculations and factious individuals. Reception: The Catholic communion reads this chapter, particularly its central verses, as a paramount text for sacramental justification and ecclesiology, integrating both Latin and Eastern emphases. In the Latin tradition, the Council of Trent's Decree on Justification draws directly on these verses to define Baptism as the instrumental cause of justification. It emphasizes that salvation comes not by prior works of righteousness but through the laver of regeneration, resulting in an interior renewal by the Holy Spirit that makes the believer a true heir of eternal life. Thomas Aquinas harmonizes this with the mandate for good works, noting in the Summa Theologica that while works do not precede justification, the justified must necessarily produce them. Among Eastern Catholics and the Greek Fathers, the emphasis falls heavily on the vocabulary of the divine appearance. John Chrysostom's Homilies on Titus exalts the sheer, unmerited philanthropia (love toward mankind) that appeared, reading the washing of regeneration as a radical re-creation of human nature. The Byzantine tradition continually praises God as the Lover of mankind, drawing deeply from this epistle's language. Furthermore, Catholic moral and canonical tradition draws on the pastoral directives regarding factious men to define the treatment of schismatics and heretics. Aquinas relies on these verses in the Summa Theologica to argue that the Church must offer a first and second admonition in charity before excommunicating the obstinate, who are self-condemned by their deliberate rupture of ecclesial unity.

Eastern Orthodox

In Titus 3, the Apostle instructs his delegate regarding the civic and social conduct of Christians in Crete. Believers are commanded to be submissive to rulers and gentle to all (vv. 1-2), remembering humanity's pre-Christian foolishness and enslavement to passions (v. 3). The core of the chapter is a dense theological summary of salvation (vv. 4-7): God's kindness appeared, saving believers not by their own righteousness but through the washing of regeneration and the Holy Spirit. Titus is urged to confidently insist on these truths to inspire good works (v. 8), while strictly avoiding unprofitable disputes and rejecting obstinate factionalists or heretics after two warnings (vv. 9-11). Reception: Eastern Orthodox theology receives this chapter as a paramount text for sacramentology, pneumatology, and ecclesiology. Verses 4-7 vividly describe salvation as an unmerited gift of mercy actualized through the sacraments. John Chrysostom, in his Homilies on Titus, insists that the washing of regeneration (v. 5) strictly identifies the sacrament of Holy Baptism, noting that it does not merely wash away sins but completely remakes and transforms the human person. Basil the Great relies on the phrase renewing of the Holy Spirit in his treatise On the Holy Spirit to defend the Spirit's full divinity and essential, life-creating action in the economy of salvation. Furthermore, the injunction to reject a heretic after two admonitions (v. 10) forms a biblical cornerstone for Orthodox conciliar tradition. The Ecumenical Councils modeled this exact process, seeking first to correct and admonish false teachers before separating them from the communion of the Church to protect the flock.

Oriental Orthodox

In its immediate context, this chapter concludes Paul's instructions to Titus, contrasting the former sinful, disobedient state of believers with their new reality brought about by the unmerited grace of God. It sets forth a profound summary of salvation history: the manifestation of God's kindness, salvation not by righteous works but by mercy, the instrumental means of the 'washing of regeneration,' and the pouring out of the Holy Spirit. The chapter concludes with practical directives on maintaining good works, avoiding unprofitable disputes, and executing church discipline by rejecting factious or heretical individuals. Reception: The Oriental Orthodox tradition receives Titus 3 primarily through its rich Christological, pneumatological, and sacramental language. Verses 4-7 are foundational. Athanasius of Alexandria explicitly connects the 'appearing' of the kindness of God (v. 4) to the Incarnation, wherein the Word enters creation to save it, emphasizing that this salvation is entirely by divine initiative and mercy. Cyril of Alexandria frequently turns to the 'washing of regeneration and renewing of the Holy Spirit' (v. 5) to demonstrate the consubstantial divinity of the Holy Spirit; he argues that only a fully divine Spirit can re-create, renew, and sanctify the marred human image. Furthermore, Severus of Antioch reads the 'washing of regeneration' as establishing the ontological reality of the sacraments—baptism is never viewed as merely symbolic, but as an actual, transfiguring rebirth brought about by the Holy Spirit. On a disciplinary and ecclesiological level, the apostolic command to reject a 'heretical man' after a first and second admonition (v. 10) deeply informed the communion's strict boundaries of fellowship, particularly during the fifth-century Christological controversies, validating the separation from those deemed to have corrupted the orthodox faith.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1Remind them to be in subjection to rulers and to authorities, to be obedient, to be ready for every good work, 2to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men. 3For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. 4But when the kindness of God our Savior and his love toward mankind appeared, 5not by works of righteousness which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and renewing by the Holy Spirit, 6whom he poured out on us richly through Jesus Christ our Savior; 7that being justified by his grace, we might be made heirs according to the hope of eternal life. 8This saying is faithful, and concerning these things I desire that you insist confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men; 9but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain. 10Avoid a factious man after a first and second warning, 11knowing that such a one is perverted and sinful, being self-condemned. 12When I send Artemas to you, or Tychicus, be diligent to come to me to Nicopolis, for I have determined to winter there. 13Send Zenas the lawyer and Apollos on their journey speedily, that nothing may be lacking for them. 14Let our people also learn to maintain good works to meet necessary needs, that they may not be unfruitful. 15All who are with me greet you. Greet those who love us in faith. Grace be with you all. Amen.

KJV · King James Version

1Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, 2To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men. 3For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. 4But after that the kindness and love of God our Saviour toward man appeared, 5Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6Which he shed on us abundantly through Jesus Christ our Saviour; 7That being justified by his grace, we should be made heirs according to the hope of eternal life. 8This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. 9But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. 10A man that is an heretick after the first and second admonition reject; 11Knowing that he that is such is subverted, and sinneth, being condemned of himself. 12When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. 13Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. 14And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. 15All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen. It was written to Titus, ordained the first bishop of the church of the Cretians, from Nicopolis of Macedonia.

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Différences qui changent le sens (33)
  • v1 [lexical]: translating the command 'put in mind' vs 'remind' vs 'admonish' — “Put” (KJV, ASV, DARBY, WEBSTER) vs “Remind” (WEB, YLT) vs “Admonish” (DRC)
  • v1 [grammatical]: adjective 'subject' vs prepositional phrase 'in subjection' — “subject” (KJV, YLT, DARBY, WEBSTER, DRC) vs “in subjection” (WEB, ASV)
  • v1 [lexical]: 'rulers' vs 'principalities and powers' vs 'authorities' vs 'princes' — “rulers” (WEB, ASV, DARBY) vs “principalities and powers” (KJV, WEBSTER) vs “authorities” (YLT) vs “princes” (DRC)
  • v2 [grammatical]: phrasing of negations and indefinite pronouns ('of no one' vs 'of no man') — “not” (ASV, YLT, DRC) vs “one not” (WEB, DARBY) vs “of no man” (KJV, WEBSTER)
  • v2 [lexical]: 'humility' vs 'meekness' vs 'mildness' alongside varying prepositions — “to” (YLT, WEBSTER) vs “humility toward” (WEB) vs “meekness unto” (KJV) vs “toward” (ASV) vs “towards” (DARBY) vs “mildness towards” (DRC)
  • v4 [grammatical]: temporal conjunction phrasing ('when' vs 'after that') — “when” (WEB, ASV, DARBY, WEBSTER, DRC) vs “But after that” (KJV) vs “and when” (YLT)
  • v5 [grammatical]: verb tense and addition of reflexive pronoun ('have done' vs 'did ourselves') — “have done” (KJV, WEBSTER, DRC) vs “did ourselves” (WEB, ASV) vs “did” (YLT) vs “had” (DARBY)
  • v5 [lexical]: 'mercy' vs 'kindness' — “mercy” (WEB, KJV, ASV, WEBSTER, DRC) vs “kindness” (YLT) vs “own” (DARBY)
  • v5 [lexical]: 'washing' vs 'bathing' vs 'laver' and related prepositions — “through” (WEB, ASV, DARBY) vs “by the washing” (KJV, WEBSTER) vs “through a bathing” (YLT) vs “laver” (DRC)
  • v5 [lexical]: 'renewing' vs 'renewal' vs 'renovation' — “renewing of” (KJV, ASV, WEBSTER) vs “by” (WEB) vs “a” (YLT) vs “renewal” (DARBY) vs “renovation” (DRC)
  • v5 [lexical]: synonymous rendering of 'Spirit' vs 'Ghost' — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
  • v6 [grammatical]: relative pronoun 'which' vs 'whom' — “Which” (KJV, ASV, YLT, DARBY, WEBSTER) vs “whom” (WEB, DRC)
  • v6 [lexical]: verbs for dispensing the Spirit ('poured out' vs 'shed on' vs 'poured forth') — “poured out” (WEB, DARBY) vs “shed on” (KJV, WEBSTER) vs “poured out upon” (ASV) vs “poured upon” (YLT) vs “hath poured forth upon” (DRC)
  • v6 [lexical]: 'richly' vs 'abundantly' — “richly” (WEB, ASV, YLT, DARBY) vs “abundantly” (KJV, WEBSTER, DRC)
  • v7 [lexical]: participle 'justified' vs 'declared righteous' — “being justified” (WEB, KJV, ASV, WEBSTER, DRC) vs “having been declared righteous” (YLT) vs “having been” (DARBY)
  • v8 [lexical]: 'maintain' vs 'be leading in' vs 'pay diligent attention to' vs 'excel in' — “maintain” (WEB, KJV, ASV, WEBSTER) vs “be leading in” (YLT) vs “pay diligent attention to” (DARBY) vs “excel in” (DRC)
  • v8 [stylistic]: 'to' vs 'unto' — “to” (WEB, DARBY, WEBSTER) vs “unto” (KJV, ASV, DRC) vs “things to” (YLT)
  • v9 [lexical]: 'questions' vs 'questionings' — “questions and” (KJV, YLT, DARBY, WEBSTER, DRC) vs “questionings” (WEB, ASV)
  • v9 [lexical]: 'contentions' vs 'strife(s)' — “and contentions” (KJV, YLT, WEBSTER, DRC) vs “strifes” (ASV, DARBY) vs “strife” (WEB)
  • v9 [lexical]: 'strivings' vs 'disputes' vs 'fightings' vs 'contentions' — “strivings” (KJV, YLT, WEBSTER, DRC) vs “disputes” (WEB) vs “fightings” (ASV) vs “contentions” (DARBY)
  • v10 [lexical]: verbs for dealing with a factious person ('reject' vs 'refuse' vs 'avoid' vs 'have done with') — “admonition reject” (KJV, WEBSTER) vs “warning” (WEB) vs “refuse” (ASV) vs “be rejecting” (YLT) vs “have done with” (DARBY) vs “avoid” (DRC)
  • v11 [grammatical]: verb ('sinneth') vs adjective ('sinful') — “sinneth” (KJV, ASV, WEBSTER, DRC) vs “sinful” (WEB) vs “doth sin” (YLT) vs “sins” (DARBY)
  • v11 [grammatical]: compound adjective ('self-condemned') vs prepositional phrase ('condemned of himself') — “self-condemned” (WEB, ASV, YLT, DARBY) vs “condemned of himself” (KJV) vs “by” (WEBSTER) vs “by his own judgment” (DRC)
  • v12 [stylistic]: preposition and word order variations ('unto thee' vs 'to you') — “Artemas unto thee” (KJV, ASV, YLT) vs “to” (DARBY, WEBSTER) vs “to you” (WEB) vs “to Artemas” (DRC)
  • v12 [lexical]: 'be diligent' vs 'give/use diligence' vs 'make haste' — “be diligent” (WEB, KJV, YLT, WEBSTER) vs “give diligence” (ASV) vs “use diligence” (DARBY) vs “make haste” (DRC)
  • v12 [stylistic]: 'unto' vs 'to' — “unto” (KJV, ASV, YLT, DRC) vs “to” (WEB, DARBY, WEBSTER)
  • v13 [grammatical]: phrasing of the lack/need ('be wanting unto' vs 'may be lacking for') — “be wanting unto” (KJV, ASV) vs “to” (YLT, DRC) vs “may lacking for” (WEB) vs “may lacking to” (DARBY) vs “may to” (WEBSTER)
  • v14 [interpretive]: clarifying the referent of 'ours' as 'our people' or 'our men' — “ours” (KJV, DARBY, WEBSTER) vs “our people” (WEB, ASV) vs “them learn” (YLT) vs “our men” (DRC)
  • v14 [lexical]: 'maintain' vs 'be leading in' vs 'apply themselves to' vs 'excel in' — “maintain” (WEB, KJV, ASV, WEBSTER) vs “be leading in” (YLT) vs “apply themselves to” (DARBY) vs “excel in” (DRC)
  • v14 [grammatical]: preposition ('for') vs infinitive phrase ('to meet') — “for” (KJV, ASV, DARBY, WEBSTER, DRC) vs “to meet” (WEB) vs “to the” (YLT)
  • v14 [lexical]: 'uses' vs 'needs' vs 'wants' — “uses” (KJV, ASV, YLT, WEBSTER, DRC) vs “needs” (WEB) vs “wants” (DARBY)
  • v14 [grammatical]: subjunctive auxiliary verb ('may' vs 'be') — “may” (WEB, YLT, DARBY, WEBSTER) vs “be” (KJV, ASV, DRC)
  • v15 [textual]: addition of 'of God' after 'grace' — “be” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is” (YLT) vs “of God” (DRC)

Derrière cette page

Texte source. Greek (TAGNT, public-domain critical text). Public-domain Greek text (Textus Receptus / Byzantine Majority tradition, given the inclusion of the concluding subscriptio).

Noms divins : Theos (God).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

Titus 3 is an epistolary instruction combining civic ethics, theological rationale, and community discipline. The chapter opens by urging believers to submit to secular authorities and exhibit peaceful, gentle behavior toward all people (vv. 1-2). This civic posture is grounded in a stark contrast between the believers' former vicious lives (v. 3) and the sudden, unmerited appearance of God's kindness, which saved them through a 'washing of regeneration' and the Holy Spirit (vv. 4-7). Having established this theological basis, the author commands Titus to enforce practical good works and actively suppress speculative disputes (genealogies, quarrels about the law) that threaten community cohesion (vv. 8-9). The text introduces a formal disciplinary procedure for dealing with factious individuals ('heretics'), mandating their exclusion after two warnings (vv. 10-11). The chapter closes with practical logistics, summoning Titus to Nicopolis and arranging support for traveling associates, including Zenas the lawyer and Apollos (vv. 12-15).

Jewish interpretation

Modern Jewish historical scholarship reads Titus 3 as a pastoral document reflecting the institutionalization of the early church within the Roman Empire. The chapter urges early Christians to be peaceable and submissive to secular authorities (verses 1-2) and articulates a theology of salvation based on divine mercy rather than "works done in righteousness" (verse 5). Historically, this framework highlights the evolving ideological separation between emerging Christian theology and traditional Jewish emphasis on covenantal law observance.

Latter-day Saint

In this epistle, Paul instructs Titus on the civic and social duties of Christians in Crete, urging submission to authorities and peaceable behavior. He contrasts their past sinful state with their present salvation, emphasizing that this transformation occurred through God's mercy, the 'washing of regeneration,' and the Holy Spirit, rather than through independent human works of righteousness. Paul also directs Titus to insist on good works while avoiding unprofitable disputes, genealogies, and factious individuals who cause division.

Jehovah's Witnesses

Paul instructs Titus to remind the Christians in Crete to be subject to local rulers and to live peaceably with all people. He contrasts their prior sinful state with their present salvation, emphasizing that God saved them not by their own works, but through His mercy, regenerating them with holy spirit poured out through Jesus Christ. Paul concludes by urging believers to maintain good works, to avoid profitless arguments about the Law, and to reject any factious person who remains unrepentant after two warnings.

Choix de traduction effectués par la NCB (62)
  • v1: Remind — Translates the causative verb for memory into straightforward contemporary English.
  • v1: in subjection — Utilizes a prepositional phrase to capture the ongoing state of submission indicated by the infinitive.
  • v1: rulers and authorities — Accurately pairs the distinct terms for civic magistracies without anachronistic titles.
  • v1: work — Preserves the lexical repetition of ergon that establishes a structural motif running throughout the chapter.
  • v2: slander no one — Modernizes the phrasing of the negation and verb into a direct English construction.
  • v2: not quarrelsome — Translates the alpha-privative adjective to directly contrast with the subsequent mention of quarrels.
  • v2: humility — Employs standard contemporary vocabulary for the virtue of lowly gentleness.
  • v2: toward — Selects the current standard English preposition over archaic or varied alternatives.
  • v2: all — Preserves the repetition of totality language that bookends the passage in verses 2 and 15.
  • v2: people — Translates anthropous inclusively to reflect its generic reference to humanity.
  • v3: hateful, hating — Preserves the intentional semantic doubling and wordplay highlighting reciprocal hostility.
  • v4: But when — Renders the temporal adverb and conjunction smoothly without archaic compounded phrasing.
  • v4: the kindness and the love — Maintains the parallel Greek definite articles framing the two divine attributes.
  • v4: love for humanity — Modernizes the rendering of philanthropia to capture the broad sweep of the divine disposition.
  • v4: God our Savior — Preserves the exact divine title that the text deliberately transfers to Jesus Christ in verse 6.
  • v4: God — Capitalizes the divine name to denote the first person of the Trinity, distinguishing Elohim from YHWH per global rules.
  • v4: appeared — Leaves open the disputed claim over whether this appearance language uniquely and directly identifies the historical Incarnation.
  • v5: that we did ourselves — Reflects the aorist tense and emphatic pronoun accurately.
  • v5: not by works done in righteousness — Translates the text's exclusion of human merit, reflecting the strong agreement that salvation rests entirely on divine mercy without works.
  • v5: mercy — Maintains the standard translation of eleos, distinguishing it from chrēstotēs in verse 4.
  • v5: washing — Preserves the noun for cleansing without over-specifying it as a physical basin (laver) or modern tub (bathing).
  • v5: washing of regeneration — Translates the phrase neutrally, as it is heavily disputed whether it implies the physical sacrament of baptism or a strictly internal spiritual cleansing.
  • v5: renewal by — Uses 'by' to clarify the subjective genitive agency of the Holy Spirit in producing the renewal.
  • v5: washing of regeneration and renewal — Links the renewing and regenerative acts symmetrically, declining to resolve the dogmatic sequence between regeneration and justification.
  • v5: Spirit — Adopts the contemporary English term for pneuma over the archaic 'Ghost'.
  • v5: Holy Spirit — Capitalizes Spirit to indicate the distinct divine person, affirming a standard Trinitarian reading.
  • v6: whom — Applies a personal relative pronoun to the Holy Spirit rather than an impersonal 'which'.
  • v6: poured out — Uses the standard English verbal phrase for distributing a liquid or spiritual presence.
  • v6: richly — Translates the adverb to retain the imagery of wealth and lavishness rooted in its Greek form.
  • v6: God our Savior... Holy Spirit... Jesus Christ our Savior — Renders the three divine referents transparently, supporting the text's unique Trinitarian framing of salvation.
  • v7: having been justified — Translates the aorist passive participle as a completed preceding action establishing a status.
  • v7: grace — Establishes the thematic word that creates an inclusio concluded in the final benediction of verse 15.
  • v8: The saying is faithful — Restructures the clause to directly mirror the cognate emphasis of pistos.
  • v8: maintain — Adopts the standard English verb for continuing to uphold or manage.
  • v8: maintain good works — Frames good works as the necessary organic fruit of having believed, a point strongly agreed upon in Christian reception.
  • v8: believed — Introduces the root for trust that is deliberately repeated as a noun in verse 15.
  • v8: maintain / shun — Flattens the spatial prefix wordplay of pro-istasthai and peri-istaso to avoid stilted English translation.
  • v8: to — Selects the contemporary preposition to govern the dative.
  • v8: profitable — Sets up the direct cognate contrast with unprofitable in verse 9.
  • v9: controversies — Translates zētēseis to indicate speculative theological debates rather than mere inquiries.
  • v9: strife — Selects a strong contemporary noun for divisive discord.
  • v9: quarrels — Chooses a noun that lexically links back to the negation of combativeness (not quarrelsome) in verse 2.
  • v9: quarrels about the law — Flattens the strict morphological wordplay on nomikos to provide clear English idioms across verses 9 and 13.
  • v10: Reject — Renders the imperative with forceful standard English for dismissing or excommunicating someone.
  • v10: Reject a factious person after a first and second warning — Translates the command widely held to establish the binding biblical procedure for formal church discipline.
  • v10: first and second — Preserves the exact sequential ordinal counting present in the source.
  • v11: sins — Uses the active indicative present verb rather than an adjective.
  • v11: self-condemned — Translates the compound Greek adjective directly as an English hyphenated compound.
  • v11: self-condemned / determined — Flattens the krin- root shared with kekrika in verse 12 to maintain natural semantic expressions in English.
  • v12: I send / I have determined — Preserves the dramatic shift to the first-person singular from the corporate 'we'.
  • v12: to you — Replaces archaic prepositional forms with standard modern phrasing.
  • v12: be diligent — Provides the closest direct imperative rendering of the effort required.
  • v12: to — Removes the archaic preposition for geographic motion.
  • v12: send/diligent -> send forward/diligently — Preserves the exact lexical cognate chaining from verse 12 to 13.
  • v13: may be lacking for — Modernizes the expression for personal deficit using a contemporary prepositional construction.
  • v14: our people — Clarifies the referent of the plural substantive adjective to indicate the broad Christian community.
  • v14: maintain good works — Preserves verbatim the exact phrase established as a primary refrain in verse 8.
  • v14: to meet — Expands the preposition eis into an infinitive phrase to clarify the directed purpose of the works.
  • v14: needs — Translates the noun into the modern equivalent for practical requirements.
  • v14: may be — Supplies the subjunctive auxiliary fitting the dependent purpose clause.
  • v15: greet / greet — Preserves the lexical connection between the indicative statement and the imperative command.
  • v15: Grace — Translates the unadorned text without importing 'of God' from variant manuscript traditions.
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)