Filipi 4
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Hal yang disepakati oleh tradisi
Several traditions affirm that Paul's declaration that he can do all things is a promise of strength to endure suffering and deprivation rather than a guarantee of worldly success, and they utilize the criteria of verse 8 as a practical ethical filter to regulate media and cultural consumption. Some traditions also read verse 8 as an apostolic warrant for integrating natural virtues and common grace into Christian moral life, while viewing the Philippians' financial gift as elevating material… Masuk untuk membaca konsensus penuh →
Letak perbedaan tradisi
The 'book of life' represents God's eternal, immutable decree of unconditional election to salvation.
catholic: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; adventist: DENY
The ability to 'do all things' proves that the justified believer performs meritorious works through the constant grace of Christ.
catholic: AFFIRM; lutheran: DENY; reformed: DENY
The ability to 'do all things' demonstrates synergia, the necessary cooperation between the human will and uncreated divine grace.
catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: DENY; reformed: DENY
The ability to 'do all things' refutes synergistic views by demonstrating that sanctification relies entirely on the continuous, efficacious grace of Christ.
catholic: DENY; orthodox: DENY; reformed: AFFIRM; methodist: DENY
The designation of the gift as an acceptable sacrifice distinguishes believers' good works as eucharistic sacrifices of thanksgiving rather than propitiatory acts that merit justification.
catholic: DENY; lutheran: AFFIRM; reformed: AFFIRM
Bagaimana setiap tradisi membacanya
Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.
Catholic
In the concluding chapter of his epistle, Paul addresses specific pastoral concerns, urging unity between two women, Euodia and Syntyche, and asking a 'true yokefellow' to assist them. He issues a series of rapid, enduring exhortations: to rejoice always, to display gentleness, to replace anxiety with thankful prayer, and to fix the mind on whatever is true, honorable, and virtuous. Paul then shifts to a profound expression of gratitude for the Philippians' financial support. He contextualizes this gift not as a remedy for his own lack—since he has learned the ascetic secret of contentment in all circumstances through Christ's strength—but as a spiritual benefit to the Philippians themselves, describing their material contribution in the liturgical language of a fragrant, acceptable sacrifice to God. Reception: Philippians 4 is a foundational text in Catholic moral and systematic theology, read as bridging natural virtue, divine grace, and spiritual sacrifice. Verse 8 ('whatsoever things are true... just... pure') is heavily utilized in the Catholic moral tradition to demonstrate that grace perfects nature rather than destroying it. Thomas Aquinas reads this verse as an apostolic endorsement of the natural virtues, arguing that Christians must cultivate objective human goodness alongside infused theological virtues. Verse 13 ('I can do all things through Christ who strengthens me') is a crucial locus for Catholic teaching on grace and merit. The Council of Trent cites this verse against reformers' claims of total depravity, interpreting it to mean that the justified believer truly cooperates with God; it is precisely because of the constant inflowing strength of Christ that human actions become meritorious and capable of fulfilling the divine law. In the Eastern Catholic tradition, John Chrysostom's homilies on this chapter profoundly shaped monastic asceticism. Chrysostom emphasizes Paul's radical detachment and voluntary poverty (vv. 11-12), noting that Paul's joy does not depend on circumstances. Furthermore, Eastern and Latin Fathers alike point to verse 18 ('an odour of a sweet smell, a sacrifice acceptable') to establish the sacramental worldview wherein material almsgiving is elevated to a spiritual, quasi-liturgical sacrifice ascending to the Father. Additionally, verse 3's mention of the 'book of life' is received by Scholastic theologians, including Aquinas, as a biblical witness to predestination, distinguishing between those predestined absolutely to eternal life and those currently in a state of grace.
Eastern Orthodox
Paul brings his epistle to a close by addressing specific communal tensions between Euodia and Syntyche, exhorting the entire Philippian community to unity, perpetual joy, and gentleness. He instructs them to counter anxiety with thanksgiving and prayer, promising that God's peace will guard their inner lives. Paul then models contentment in all circumstances, asserting that his endurance is empowered entirely by Christ. Finally, he acknowledges their financial gift not merely as relief for his physical poverty, but as an acceptable, quasi-liturgical sacrifice to God. Reception: The Eastern Orthodox tradition receives this chapter as a foundational text for ascetic theology, particularly regarding the practice of nepsis (watchfulness) and the theology of synergia (cooperation with grace). Verse 7's promise that the peace of God will 'guard your hearts and your thoughts' is read extensively by the hesychastic fathers as a scriptural mandate for guarding the nous (intellect) against intrusive, demonic thoughts (logismoi). Hesychios the Priest and others in the Philokalic tradition emphasize that this divine peace is the fruit of intense inner vigilance. Furthermore, Paul's declaration in verse 13 ('I can do all things through Christ') is consistently interpreted by St. John Chrysostom and later Byzantine commentators as the epitome of synergy; the human will must choose to struggle, but it is the uncreated grace of Christ that brings the ascetic effort to fruition. The list of virtues in verse 8 provides a framework for purifying the mind, representing the necessary stage of praxis (practical struggle) that leads to theoria (spiritual vision).
Oriental Orthodox
Paul urges the Philippian believers toward communal unity, persistent joy, and a mindset focused on heavenly virtue. He expresses deep gratitude for their financial partnership, framing their material support not merely as charity but as an acceptable spiritual sacrifice to God. In doing so, he testifies to his own learned detachment, declaring his contentment in both abundance and deprivation, and attributes his endurance entirely to the empowering presence of Christ. Reception: In the Oriental Orthodox tradition, this chapter serves as a profound wellspring for paschal theology, monastic asceticism, and incarnational spirituality. Athanasius of Alexandria, in his 'Festal Letters', repeatedly invokes the command to 'Rejoice in the Lord always' (verse 4) as the defining theological posture of the Christian life, emphasizing that the joy of the resurrection supersedes the rigors of fasting and the trials of external persecution. The Alexandrian desert tradition heavily appropriates Paul's declaration of holy detachment (verses 11-12) and his total reliance on divine grace (verse 13). In the 'Life of Antony', Athanasius presents the father of monasticism's endurance against demonic attacks and physical deprivation as a direct manifestation of verse 13, establishing that ascetic victory is won strictly through Christ's strength, never human willpower. Theologically, the miaphysite Christology of Cyril of Alexandria reads this empowerment through an incarnational lens. In his 'Commentary on John', Cyril insists that the believer's ability to 'do all things' (verse 13) flows from participation in the union of divinity and humanity in Christ; human nature is infused with this strength precisely because believers are joined to the life-giving flesh of the incarnate Word.
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WEB · World English Bible
1Therefore, my brothers, beloved and longed for, my joy and crown, stand firm in the Lord in this way, my beloved. 2I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 3Yes, I beg you also, true partner, help these women, for they labored with me in the Good News with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4Rejoice in the Lord always! Again I will say, “Rejoice!” 5Let your gentleness be known to all men. The Lord is at hand. 6In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. 7And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus. 8Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report: if there is any virtue and if there is anything worthy of praise, think about these things. 9Do the things which you learned, received, heard, and saw in me, and the God of peace will be with you. 10But I rejoice in the Lord greatly that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. 11Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. 12I know how to be humbled, and I also know how to abound. In any and all circumstances I have learned the secret both to be filled and to be hungry, both to abound and to be in need. 13I can do all things through Christ who strengthens me. 14However you did well that you shared in my affliction. 15You yourselves also know, you Philippians, that in the beginning of the Good News, when I departed from Macedonia, no assembly shared with me in the matter of giving and receiving but you only. 16For even in Thessalonica you sent once and again to my need. 17Not that I seek for the gift, but I seek for the fruit that increases to your account. 18But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. 19My God will supply every need of yours according to his riches in glory in Christ Jesus. 20Now to our God and Father be the glory forever and ever! Amen. 21Greet every saint in Christ Jesus. The brothers who are with me greet you. 22All the saints greet you, especially those who are of Caesar’s household. 23The grace of the Lord Jesus Christ be with you all. Amen.
KJV · King James Version
1Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. 2I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. 4Rejoice in the Lord alway: and again I say, Rejoice. 5Let your moderation be known unto all men. The Lord is at hand. 6Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 8Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. 10But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13I can do all things through Christ which strengtheneth me. 14Notwithstanding ye have well done, that ye did communicate with my affliction. 15Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16For even in Thessalonica ye sent once and again unto my necessity. 17Not because I desire a gift: but I desire fruit that may abound to your account. 18But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 19But my God shall supply all your need according to his riches in glory by Christ Jesus. 20Now unto God and our Father be glory for ever and ever. Amen. 21Salute every saint in Christ Jesus. The brethren which are with me greet you. 22All the saints salute you, chiefly they that are of Cesar’s household. 23The grace of our Lord Jesus Christ be with you all. Amen. It was written to the Philippians from Rome by Epaphroditus.
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- v1 [lexical]: different transitional conjunctions indicating consequence — “Therefore” (WEB, KJV, WEBSTER, DRC) vs “Wherefore” (ASV) vs “So then” (YLT) vs “So that” (DARBY)
- v1 [lexical]: different phrasing for the degree of affectionate desire — “longed for” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “most desired” (DRC)
- v1 [lexical]: different adverbs or adjectives modifying 'stand' to denote stability — “fast” (KJV, ASV, DARBY, WEBSTER, DRC) vs “firm” (WEB) vs “ye” (YLT)
- v2 [lexical]: different verbs of earnest request and varied transliteration of a proper name — “exhort Euodia” (WEB, ASV, DARBY) vs “beseech Euodias” (KJV, WEBSTER) vs “exhort” (YLT) vs “beg of Evodia” (DRC)
- v3 [lexical]: different particles used for affirmation or conjunction — “And” (KJV, YLT, WEBSTER, DRC) vs “Yea” (ASV, DARBY) vs “Yes” (WEB)
- v3 [lexical]: different verbs of earnest request — “ask” (YLT, DARBY) vs “entreat” (WEBSTER, DRC) vs “beg you” (WEB) vs “intreat thee” (KJV) vs “beseech” (ASV)
- v3 [lexical]: different terms for colleagues in work or labor — “fellow-workers” (ASV, YLT) vs “fellow workers” (WEB) vs “fellowlabourers” (KJV) vs “other” (DARBY) vs “fellow-laborers” (WEBSTER) vs “fellow labourers” (DRC)
- v4 [grammatical]: presence or absence of a conjunction linking the repeated command — “always” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “alway and” (KJV)
- v5 [lexical]: different terms for the virtue of yielding or reasonableness — “gentleness” (WEB, DARBY) vs “moderation” (KJV, WEBSTER) vs “forbearance” (ASV, YLT) vs “modesty” (DRC)
- v5 [grammatical]: different prepositions marking the agent or recipient of knowledge — “to” (WEB, YLT, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “of” (DARBY)
- v5 [lexical]: different terms for spatial or temporal proximity — “at hand” (WEB, KJV, ASV, WEBSTER) vs “near” (YLT, DARBY) vs “nigh” (DRC)
- v6 [lexical]: different terms for earnest prayer or request — “supplication” (KJV, ASV, DARBY, WEBSTER, DRC) vs “petition” (WEB) vs “by” (YLT)
- v6 [lexical]: different terms for specific requests to God — “requests” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “petitions” (DRC)
- v7 [lexical]: different verbs for exceeding and different quantifiers for understanding — “which passeth all” (KJV, ASV, WEBSTER) vs “surpasses” (WEB) vs “that is surpassing” (YLT) vs “surpasses every” (DARBY) vs “surpasseth” (DRC)
- v7 [lexical]: different terms for mental faculties and different prepositions of agency/sphere — “your thoughts in” (WEB, ASV, YLT) vs “minds through” (KJV, WEBSTER) vs “your thoughts by” (DARBY) vs “in” (DRC)
- v8 [lexical]: different terms for reputation or spoken regard — “report” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “fame” (DRC)
- v9 [grammatical]: different verb tenses for the act of witnessing — “seen” (KJV, DARBY, WEBSTER, DRC) vs “saw” (WEB, ASV, YLT)
- v9 [stylistic]: different auxiliary verbs indicating future certainty — “shall” (KJV, ASV, YLT, DARBY, DRC) vs “will” (WEB, WEBSTER)
- v10 [lexical]: different conjunctions introducing a new thought or contrast — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT) vs “Now” (DRC)
- v10 [grammatical]: different verb tenses representing a past or present state of joy — “rejoiced” (KJV, YLT, DARBY, WEBSTER) vs “rejoice” (WEB, ASV, DRC)
- v10 [lexical]: different adverbs for the magnitude of joy — “greatly” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “exceedingly” (DRC)
- v11 [grammatical]: different tense or aspect formulations for acquiring knowledge — “have learned” (WEB, KJV, ASV, WEBSTER, DRC) vs “did learn” (YLT) vs “learnt” (DARBY)
- v11 [lexical]: different ways of referring to one's situational conditions — “whatsoever state” (KJV, ASV, DRC) vs “whatever” (WEB, WEBSTER) vs “the things in which” (YLT) vs “those circumstances in which” (DARBY)
- v11 [interpretive]: different expressions of self-sufficiency or contentment, with varying emphasis on internal state versus acceptance of circumstances — “content” (KJV, ASV, YLT, WEBSTER) vs “in it” (WEB) vs “satisfied in myself” (DARBY) vs “therewith” (DRC)
- v12 [lexical]: different terms for experiencing lowliness or poverty — “abased” (KJV, ASV, YLT, DARBY, WEBSTER) vs “humbled” (WEB) vs “brought low” (DRC)
- v12 [grammatical]: different verbal expressions or additions regarding the knowledge of how to act — “know how” (KJV, DARBY, WEBSTER, DRC) vs “also” (WEB, ASV) vs “have known” (YLT)
- v12 [lexical]: different nouns indicating conditions or events — “things” (KJV, YLT, DARBY, WEBSTER, DRC) vs “circumstances” (WEB) vs “have” (ASV)
- v12 [interpretive]: different translations capturing the nuance of being initiated or learning a hidden truth versus receiving general instruction — “am instructed” (KJV, WEBSTER, DRC) vs “have learned the secret” (WEB) vs “learned the secret” (ASV) vs “have been initiated” (YLT) vs “initiated” (DARBY)
- v12 [lexical]: different forms expressing being satiated or supplied — “full” (KJV, YLT, DARBY, WEBSTER, DRC) vs “filled” (WEB, ASV)
- v12 [lexical]: different terms for experiencing lack or poverty — “suffer need” (KJV, WEBSTER, DRC) vs “be in want” (ASV, YLT) vs “be in” (WEB) vs “privation” (DARBY)
- v13 [lexical]: different translations of having power or capability — “I can do” (WEB, KJV, ASV, WEBSTER, DRC) vs “For” (YLT) vs “have strength for” (DARBY)
- v14 [lexical]: different terms for hardship or suffering — “affliction” (WEB, KJV, ASV, DARBY, WEBSTER) vs “tribulation” (YLT, DRC)
- v15 [lexical]: different translations of 'euangelion' — “gospel” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Good News” (WEB, YLT)
- v15 [lexical]: different phrasings for the act of leaving a region — “departed from” (WEB, KJV, ASV, WEBSTER, DRC) vs “went forth” (YLT) vs “came out of” (DARBY)
- v15 [lexical]: different terms for the congregation and its act of partnership or contribution — “church communicated with” (KJV, WEBSTER, DRC) vs “assembly shared” (WEB) vs “had fellowship” (ASV) vs “assembly did communicate” (YLT) vs “assembly anything to” (DARBY)
- v15 [stylistic]: different prepositional phrases introducing a specific topic of partnership — “as concerning” (KJV, WEBSTER, DRC) vs “in the matter of” (WEB, ASV) vs “in regard to” (YLT) vs “in the way of” (DARBY)
- v15 [grammatical]: different phrasing to express exclusivity — “but ye only” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “except” (YLT) vs “save alone” (DARBY)
- v16 [grammatical]: different conjunctions and prepositions indicating addition or destination — “For even in” (WEB, KJV, ASV, WEBSTER) vs “because also” (YLT) vs “also” (DARBY) vs “unto” (DRC)
- v16 [lexical]: different nouns for requirement or lack — “need” (WEB, ASV, DARBY) vs “necessity” (KJV, WEBSTER) vs “need ye sent” (YLT) vs “use” (DRC)
- v17 [grammatical]: different conjunctions introducing the reason or clarification — “that” (WEB, ASV, YLT, DARBY, DRC) vs “because” (KJV, WEBSTER)
- v17 [lexical]: different verbs and prepositions expressing pursuit or wish — “seek for the” (WEB, ASV) vs “desire a” (KJV, WEBSTER) vs “seek after the” (YLT) vs “seek” (DARBY) vs “seek the” (DRC)
- v17 [lexical]: different verbs denoting growth, overflow, or multiplication — “that may abound” (KJV, WEBSTER, DRC) vs “increases” (WEB) vs “increaseth” (ASV) vs “is overflowing” (YLT) vs “abounding” (DARBY)
- v18 [lexical]: different adjectives or participles for being fully supplied — “filled” (WEB, ASV, YLT, DRC) vs “full” (KJV, DARBY, WEBSTER)
- v18 [grammatical]: different prepositions marking the source or agent — “from” (WEB, ASV, YLT, WEBSTER, DRC) vs “of” (KJV, DARBY)
- v18 [lexical]: different phrasing for the acceptability or pleasing nature of the offering — “wellpleasing” (KJV, ASV, YLT, WEBSTER) vs “and sacrifice” (WEB) vs “sacrifice agreeable” (DARBY) vs “sacrifice pleasing” (DRC)
- v19 [lexical]: different ways of quantifying and describing the lack or necessity — “all your need” (KJV, YLT, DARBY, WEBSTER) vs “every of yours” (WEB, ASV) vs “want” (DRC)
- v19 [grammatical]: different prepositions indicating sphere or agency — “in” (WEB, ASV, YLT, DARBY, DRC) vs “by” (KJV, WEBSTER)
- v21 [lexical]: different verbs for conveying greetings — “Salute” (KJV, ASV, DARBY, WEBSTER) vs “ye” (YLT, DRC) vs “Greet” (WEB)
- v22 [lexical]: different terms for the emperor's staff or household, along with varied spelling — “Caesar’s” (WEB, DRC) vs “Cesar’s household” (KJV, WEBSTER) vs “Cæsar’s” (ASV) vs “Caesar's house” (YLT) vs “the of Caesar” (DARBY)
- v23 [textual]: presence or absence of a possessive pronoun regarding the Lord — “our” (KJV, YLT, WEBSTER, DRC) vs “the” (WEB, ASV, DARBY)
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Teks sumber. Greek (TAGNT, public-domain critical text). The provided public-domain Greek text (aligned with the Westcott-Hort/SBL Greek New Testament tradition, featuring some additions like the subscript in verse 23).
Nama-nama ilahi: Kyrios (Lord), Theos (God).
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Academic textual-historical analysis
Chapter 4 concludes the letter with specific parenesis (exhortations), personal addresses, and a specialized epistolary acknowledgment of financial support. Structurally and grammatically, the chapter is rich in its appropriation of Greco-Roman cultural and philosophical vocabulary. Paul urges unity between two prominent female co-workers, Euodia and Syntyche (vv. 2-3), using the term 'synergoi' (fellow workers). The identity of the 'true yokefellow' (gnēsie syzyge, v. 3) remains a philological puzzle, debated as either a descriptive noun or a proper name (Syzygus). The exhortations in verses 8-9 feature a catalog of virtues (true, honorable, just, pure, lovely, of good report) that closely mirrors popular Hellenistic moral philosophy rather than strictly Jewish ethical lists. In acknowledging the Philippians' financial support (vv. 10-20), Paul utilizes the language of Stoic philosophy, particularly 'autarkēs' (content/self-sufficient, v. 11), and the terminology of mystery cults, such as 'memyēmai' (initiated/learned the secret, v. 12). He combines this with Hellenistic commercial and accounting terms—'giving and receiving' (v. 15), 'account' (logos, v. 17), and 'received in full' (apechō, v. 18)—interwoven with Jewish cultic imagery of an 'acceptable sacrifice' (v. 18).
Jewish interpretation
From a Jewish historical perspective, this chapter is read as a first-century document written by a Hellenistic Jew to a community of non-Jews. The immediate meaning is found in how the author utilizes established Jewish idioms to communicate with his audience. For instance, the reference to the 'book of life' (verse 3) draws directly on traditions found in the Tanakh (such as Exodus 32:32 and Psalm 69:28), while the description of financial support as a 'sweet-smelling fragrance' and an 'acceptable sacrifice' (verse 18) applies the Levitical terminology for Temple offerings (rei'ach nicho'ach) to ethical and communal acts.
Latter-day Saint
Paul concludes his epistle by urging unity among specific members, encouraging continuous joy, and counseling the Philippians to replace anxiety with prayer. He provides a list of virtues to guide their thoughts in verse 8 and expresses gratitude for their temporal support, affirming that his contentment and ability to endure all circumstances stem from Christ's strengthening power in verses 11 through 13.
Jehovah's Witnesses
In its immediate setting, the chapter functions as Paul's concluding pastoral exhortation and expression of gratitude to the Philippian congregation. He addresses a specific interpersonal conflict between two female co-workers, Euodia and Syntyche, urging unity. He outlines a mindset defined by constant rejoicing, prayerful reliance on God to dispel anxiety, and meditation on praiseworthy virtues. Finally, he acknowledges their financial support with deep appreciation, using the occasion to declare his own learned contentment and divine empowerment in every material circumstance.
Pilihan terjemahan yang dibuat NCB (39)
- v1: So then — The term functions as a strong inferential particle drawing a practical conclusion from the previous chapter.
- v1: longed for — Captures the emotive, affectionate yearning indicated by the Greek vocabulary.
- v1: stand firm in this way — Explicitly translates the adverb representing 'thus' or 'in this way' to connect the stance with previous instructions.
- v1: translate both instances of beloved — Maintains the structural inclusio bounding the verse in the source text.
- v2: urge... urge — Accurately reflects the repeated verb while using dignified contemporary English that emphasizes individual responsibility.
- v3: Yes — Directly translates the emphatic, affirmative interjection.
- v3: true yokefellow — Preserves the clear number shift to a singular address amidst a plural context, resolving the philological puzzle with its descriptive noun translation.
- v3: book of life — Provides a literal translation of the registry metaphor without explicitly adjudicating systematic paradigms of unconditional election that divide traditions.
- v4: Rejoice... rejoice — Preserves the duplicated imperative command from the source language.
- v5: gentle yielding — Renders the substantive neuter adjective to denote a reasonable, non-insistent demeanor.
- v6: Be anxious for nothing... in every thing — Preserves the absolute antonymic contrast found in the source syntax.
- v6: the prayer and the supplication — Retains the parallel definite articles on both nouns.
- v7: your hearts and your thoughts — Reflects the structural parallelism of the paired definite articles marking possession in the Greek.
- v8: For the rest — Retains the function of the definite article opening the concluding section.
- v8: whatever things... if there is any — Preserves the sixfold anaphoric repetition and the twofold conditional repetition.
- v8: ponder these things — Translates the cognitive verb directly without codifying the heavily contextualized subsequent applications of regulating media or formalizing common grace theories.
- v9: preserve polysyndeton with 'and' — Matches the rapid, interconnected sequence of the four verbs in the Greek text.
- v9: ponder / practice — Highlights the structural symmetry between cognitive focus in verse 8 and behavioral execution in verse 9.
- v9: God of peace — Maintains the chiasm mirroring the inverse 'peace of God' in verse 7.
- v10: think / thinking — Represents the exact verbal root repetition of the cognate verbs.
- v11: learned — Echoes the identical verb previously utilized in verse 9.
- v11: content — Connects to the Stoic philosophical vocabulary while emphasizing situational satisfaction rather than the absolute independence of Greek philosophy.
- v12: know also / know also — Preserves the anaphoric parallel repetition framing the two contrasting infinitives.
- v12: every thing and in all things — Faithfully reflects the cognate repetition of the Greek inclusive phrase.
- v12: have learned the secret — Accurately conveys the verb's origin in the terminology of mystery cults for acquiring hidden knowledge.
- v13: in the one strengthening — Explicitly translates the definite article governing the substantive participle.
- v13: I have strength for all things — Translates the specific verb indicating bodily or internal strength without resolving subsequent systematic theological disputes regarding synergism and meritorious works.
- v14: Nevertheless — Captures the emphatic transitional nature of the Greek particle.
- v15: account — Utilizes the precise commercial accounting term, establishing the conceptual link to its reuse in verse 17.
- v16: both once and twice — Faithfully renders the specific idiomatic counting phrase without flattening the arithmetic.
- v16: need — Retains the explicit repetition of the noun that conceptually anticipates its fulfillment in verse 19.
- v17: seek / seek — Preserves the verbatim repetition of the verb structuring the rhetorical contrast.
- v17: the gift / the abounding fruit — Preserves the parallel definite articles distinguishing the subjects in the clause.
- v18: filled / fill — Preserves the cognate root link between the passive verb here and the active verb in verse 19.
- v18: sacrifice — Keeps the foundational cultic metaphor intact without anachronistically applying specialized eucharistic terminology or settling disputes over the meritorious nature of the act.
- v20: to the ages of the ages — Directly represents the literal, idiomatic figure of speech derived from the source phrase.
- v21: every saint / the brothers — Maintains the distinct grammatical number shift from the singular to the plural.
- v21: Greet / greet — Retains the explicit repetition of the identical verb of greeting spanning verses 21 and 22.
- v23: our Lord — Accurately represents the presence of the possessive pronoun in the provided source-language text.
Batasan yang perlu diketahui
- 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.
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