ManyBibles

コリントの信徒への手紙一 3

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

1And I, brothers, was not able to speak to you as to spiritual, but as to fleshy, as to infants in Christ. 2I gave you milk to drink, and not solid food; for you were not yet able. But neither are you even now able, 3for you are still fleshly. For where there is jealousy and strife among you, are you not fleshly and do you not walk according to man? 4For whenever someone says, “I am of Paul,” and another, “I am of Apollos,” are you not men? 5What then is Apollos, and what is Paul? Only servants through whom you believed, and to each as the Lord gave. 6I planted, Apollos watered, but God was giving growth; 7so that neither the one planting is anything, nor the one watering, but God, the one giving growth. 8Now the one planting and the one watering are one, and each will receive his own reward according to his own labor. 9For we are God’s fellow workers; you are God’s field, God’s building. 10According to the grace of God, the grace given to me, as a wise master builder I laid a foundation, and another builds upon it. But let each one watch how he builds upon it. 11For no one is able to lay another foundation beside the one laid, which is Jesus the Christ. 12Now if anyone builds upon this foundation gold, silver, precious stones, timbers, hay, straw, 13each one’s work will become evident; for the Day will declare it, because it is revealed in fire, and the fire itself will test each one’s work, what sort it is. 14If anyone’s work remains which he built upon it, he will receive a reward. 15If anyone’s work is burned up, he will suffer loss, but he himself will be saved, yet so as through fire. 16Do you not know that you are a temple of God, and the Spirit of God dwells in you? 17If anyone destroys the temple of God, God will destroy him; for the temple of God is holy, which you are. 18Let no one deceive himself. If anyone thinks he is wise among you in this age, let him become a fool, so that he may become wise. 19For the wisdom of this world is foolishness with God. For it is written, “He is the one who catches the wise in their craftiness”; 20and again, “The Lord knows the reasonings of the wise, that they are futile.” 21Therefore let no one boast in men. For all things are yours, 22whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all things are yours, 23and you are Christ’s, and Christ is God’s.

人間の翻訳ではなく、AIによる生成テキストです。 「コリントの信徒への手紙一 3」を新コンセンサス聖書で全文読む →

この章で議論のある聖句

  • 煉獄と死者のための祈り

    コリントの信徒への手紙一とマカバイ記二の聖句は、死後の浄化や死者のための祈りの慣習を教えるもの、あるいはそれを排除するものとして、何世紀にもわたって読まれてきました。この論争は、礼拝、葬儀の儀礼、そしてキリスト教徒の希望を形作っています。

各教派が一致している点

Universally across all traditions, factionalism based on preferences for human leaders reflects spiritual immaturity and a carnal mindset. It is also agreed by nearly all that apostolic ministers are merely instrumental servants while God alone provides spiritual growth, and that Jesus Christ is the singular, immovable foundation of the Church. However, the nature of the building materials and the testing 'fire' is heavily disputed; traditions are divided on whether the fire represents an… サインインして共通理解の全文を読む →

各教派の相違点

  • The designation of believers as God's 'fellow workers' establishes a cooperative dynamic (synergy) between human effort and divine grace.

    catholic: AFFIRM; orthodox: AFFIRM; reformed: DENY; methodist: AFFIRM

  • The building materials described by Paul represent the regenerate and unregenerate members gathered into the visible church.

    orthodox: DENY; anglican: QUALIFY; lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: DENY; anabaptist: AFFIRM; restorationist: QUALIFY

  • The combustible building materials represent human traditions and erroneous doctrines built upon the true foundation.

    orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The combustible building materials represent worldly attachments and venial sins.

    catholic: AFFIRM; orthodox: QUALIFY; lutheran: DENY; reformed: DENY; methodist: QUALIFY

  • The testing 'fire' refers to a temporary, post-mortem state of purgatorial purification for souls.

    catholic: AFFIRM; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; methodist: DENY; adventist: DENY

  • The testing 'fire' refers strictly to the eschatological evaluation of works and doctrines at the Last Judgment.

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

  • The testing 'fire' refers to the earthly crucible of persecution and martyrdom that reveals true believers.

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

  • The phrase 'saved, yet so as through fire' describes preservation in the eternal punishment of Gehenna.

    catholic: DENY; orthodox: AFFIRM; lutheran: DENY; reformed: DENY; methodist: DENY; adventist: DENY

  • The phrase 'saved, yet so as through fire' demonstrates that believers are eternally secure in their salvation even if all their works are judged worthless.

    catholic: QUALIFY; orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; adventist: AFFIRM

  • The passage provides scriptural warrant for the practice of offering prayers for the dead to assist them through post-mortem purification.

    catholic: AFFIRM; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; adventist: DENY

  • Defiling God's temple refers to dividing the church through sectarian schism or unauthorized human innovations.

    catholic: QUALIFY; orthodox: QUALIFY; anglican: AFFIRM; methodist: QUALIFY; restorationist: AFFIRM

  • The concept of the 'temple of God' applies directly to the individual physical body, mandating abstinence from harmful substances.

    orthodox: QUALIFY; methodist: AFFIRM; adventist: AFFIRM

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

In this chapter, Paul addresses the immaturity and factionalism of the Corinthian community. He describes them as 'carnal' and 'babes in Christ' because they align themselves with human leaders ('I am of Paul,' 'I am of Apollos'), behaving according to worldly metrics. Paul redefines the apostolic ministry: he and Apollos are merely servants acting as God's farmhands and construction workers. While one plants and another waters, the growth belongs entirely to God. Consequently, human ministers are not to be boasted in. Paul identifies himself as the wise master-builder who laid the sole foundation, which is Jesus Christ. He warns that a coming 'Day' will test every subsequent builder's work with fire. High-quality materials (gold, silver, precious stones) will survive and earn a reward, while poor materials (wood, hay, straw) will burn. Even if a builder's work is consumed, the builder who remains on the foundation will be saved 'as through fire.' Paul escalates his warning by identifying the community itself as God's holy temple, declaring that God will destroy anyone who destroys it. He concludes by rejecting worldly wisdom as foolishness and reminding the Corinthians that all things—including their leaders—belong to them, because they belong to Christ, who belongs to God. Reception: 1 Corinthians 3 holds immense dogmatic weight in the Catholic tradition, largely because of verses 12-15. In the Latin Church, this passage became the premier scriptural locus for the doctrine of Purgatory. Thomas Aquinas and Latin scholasticism read the 'fire' of verse 15 as an intermediate, post-mortem state where souls who die resting on the foundation of Christ, yet encumbered by imperfect works or venial sins (wood, hay, straw), undergo painful but saving purification. Augustine distinguished the 'wood, hay, and straw'—worldly attachments that require purifying fire—from actions that destroy the temple (verse 17), which he identified as mortal sins leading to eternal destruction. The Eastern Catholic tradition, sharing the Greek Fathers like John Chrysostom, reads this chapter with distinct emphases. Chrysostom strongly highlighted verse 9 ('God's fellow-workers') to defend 'synergeia'—the necessary cooperation of human free will with divine grace—while still affirming that God alone grants the increase. Regarding the 'fire' (verse 15), Eastern Catholic theology historically views this less as a localized, material purgatorial flame (a Latin scholastic emphasis) and more as the purifying encounter with the uncreated light and glory of God. The ecumenical Council of Florence reconciled these traditions, dogmatically affirming the reality of post-mortem purification (rooted in verse 15) while allowing the Eastern Churches to maintain their theological framework regarding the nature of that purification. Additionally, Augustine utilized verse 7 ('neither he who plants is anything') against the Donatists to establish the objective efficacy of the sacraments: the grace of Baptism or the Eucharist depends on God who gives the growth, not on the personal holiness of the human minister.

Eastern Orthodox

In this epistle, the Apostle Paul rebukes the Corinthians for their spiritual immaturity and factiousness, comparing them to infants who require milk rather than solid food (verses 1-4). Using agricultural and architectural metaphors, he emphasizes that human ministers are merely servants carrying out assigned roles, while God is the source of all growth and the ultimate foundation (verses 5-11). Paul warns that the quality of each leader's or believer's work will be tested by an eschatological fire, which will consume worthless efforts and reward enduring ones (verses 12-15). The chapter concludes by identifying the community as the holy temple of God, indwelt by the Spirit, and contrasting the foolishness of worldly wisdom with the all-encompassing inheritance of those who belong to Christ (verses 16-23). Reception: Eastern Orthodox tradition reads this chapter as a foundational text for both the doctrine of synergia (divine-human cooperation) and eschatology. In verse 9, the description of believers as 'God's fellow workers' (synergoi) provides the Greek Patristic basis for synergism; John Chrysostom emphasizes that while God gives the increase, the human effort of planting and watering is honored and necessary. Verses 13-15 hold immense historical significance in Orthodox polemics against the Roman Catholic doctrine of Purgatory. At the Council of Ferrara-Florence, Mark of Ephesus utilized this passage to argue that the testing 'fire' is not a temporary, purifying intermediate state, but the uncreated glory of God at the Last Judgment. The fire tests works, not souls; it is a manifestation of divine presence that brings reward to the virtuous and reveals the loss of those who built poorly. Chrysostom historically interpreted 'saved, yet so as by fire' (verse 15) in a severe sense, meaning preserved in eternal punishment rather than consumed, a view that underscores the Orthodox consensus that this fire is eschatological, not purgatorial. Furthermore, verses 16-17 ground the Orthodox understanding of theosis and bodily sanctification, as the indwelling of the Spirit makes the human person a literal sanctuary.

Oriental Orthodox

Paul addresses the Corinthian believers' lack of spiritual maturity, pointing out that their factional divisions over human leaders demonstrate they are still 'fleshly' (carnal) rather than 'spiritual.' He reframes apostolic ministry as cooperative agricultural and architectural labor entirely dependent on God's supreme agency—ministers plant and water, but God gives the growth. Paul warns that every leader's work is built upon the sole foundation of Jesus Christ and will be rigorously tested by eschatological fire. He concludes by reminding the community that they collectively constitute God's holy temple, warning against the self-deception of worldly wisdom and urging them to boast only in God. Reception: The Oriental Orthodox tradition has historically read this chapter as a foundational source for both Pneumatology and Christology. Verse 16 ('you are God's temple and that God's Spirit lives in you') served as a crucial theological proof text for Athanasius of Alexandria during the fourth-century controversies. In his 'Letters to Serapion', Athanasius argued that if the Holy Spirit were a mere created being, His indwelling could not possibly make believers the temple of God; therefore, the Spirit must be fully divine and consubstantial with the Father. Regarding verse 11, Cyril of Alexandria, in his 'Commentary on 1 Corinthians' (extant in fragments), emphasizes that the incarnate Christ is the single, immovable rock and foundation of the Church, connecting Paul's architectural metaphor to an orthodox Christology where the unified person of the Word Incarnate grounds all salvation. Additionally, the tradition fundamentally rejects the later Western doctrine of Purgatory when interpreting the testing fire of verses 13-15. Syriac exegetes, such as Ephrem the Syrian in his 'Commentary on the Epistles of Paul', understand the 'fire' strictly as the reality of the final eschatological judgment testing the works of believers. Being 'saved, yet so as by fire' is read as a reference to the severe reality of the Last Day and the uncreated glory of God, not as an intermediate state of temporal punishment and purification.

さらに9の教派がこの章を読んでいます。

サインインして全12件を読む →

すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

1Brothers, I couldn’t speak to you as to spiritual, but as to fleshly, as to babies in Christ. 2I fed you with milk, not with solid food, for you weren’t yet ready. Indeed, you aren’t ready even now, 3for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren’t you fleshly, and don’t you walk in the ways of men? 4For when one says, “I follow Paul,” and another, “I follow Apollos,” aren’t you fleshly? 5Who then is Apollos, and who is Paul, but servants through whom you believed, and each as the Lord gave to him? 6I planted. Apollos watered. But God gave the increase. 7So then neither he who plants is anything, nor he who waters, but God who gives the increase. 8Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor. 9For we are God’s fellow workers. You are God’s farming, God’s building. 10According to the grace of God which was given to me, as a wise master builder I laid a foundation, and another builds on it. But let each man be careful how he builds on it. 11For no one can lay any other foundation than that which has been laid, which is Jesus Christ. 12But if anyone builds on the foundation with gold, silver, costly stones, wood, hay, or straw, 13each man’s work will be revealed. For the Day will declare it, because it is revealed in fire; and the fire itself will test what sort of work each man’s work is. 14If any man’s work remains which he built on it, he will receive a reward. 15If any man’s work is burned, he will suffer loss, but he himself will be saved, but as through fire. 16Don’t you know that you are God’s temple and that God’s Spirit lives in you? 17If anyone destroys God’s temple, God will destroy him; for God’s temple is holy, which you are. 18Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool that he may become wise. 19For the wisdom of this world is foolishness with God. For it is written, “He has taken the wise in their craftiness.” 20And again, “The Lord knows the reasoning of the wise, that it is worthless.” 21Therefore let no one boast in men. For all things are yours, 22whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. All are yours, 23and you are Christ’s, and Christ is God’s.

KJV · King James Version

1And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? 5Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? 6I have planted, Apollos watered; but God gave the increase. 7So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. 9For we are labourers together with God: ye are God’s husbandry, ye are God’s building. 10According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. 11For other foundation can no man lay than that is laid, which is Jesus Christ. 12Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 14If any man’s work abide which he hath built thereupon, he shall receive a reward. 15If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. 16Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 18Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 20And again, The Lord knoweth the thoughts of the wise, that they are vain. 21Therefore let no man glory in men. For all things are yours; 22Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23And ye are Christ’s; and Christ is God’s.

さらに5の翻訳を並べて比較できます。

サインインして全7件を比較する →
意味が変わる相違点 (38)
  • v1 [grammatical]: inclusion or omission of the opening conjunction — “And” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Brothers” (WEB)
  • v1 [grammatical]: phrasing and tense of the inability to speak — “brethren could not” (KJV, ASV, WEBSTER, DRC) vs “couldn’t” (WEB) vs “was able to” (YLT) vs “have been able to” (DARBY)
  • v1 [lexical]: translation of the term for infants or young children — “to” (YLT, DARBY, WEBSTER) vs “unto babes” (KJV, ASV) vs “to babies” (WEB) vs “little ones” (DRC)
  • v4 [lexical]: temporal conjunction used — “when” (WEB, ASV, YLT, DARBY) vs “while” (KJV, WEBSTER, DRC)
  • v4 [grammatical]: tense or mood of the verb for speaking — “saith” (KJV, ASV, WEBSTER, DRC) vs “says” (WEB, DARBY) vs “may say” (YLT)
  • v4 [interpretive]: interpretive rendering of the relationship to a leader ('am of' vs 'follow') — “am of” (KJV, ASV, DARBY, WEBSTER) vs “indeed” (YLT, DRC) vs “follow” (WEB)
  • v6 [lexical]: rendering of the word for growth or increase and its verb tense — “gave the increase” (WEB, KJV, ASV, DRC) vs “was giving growth” (YLT) vs “has given” (DARBY) vs “hath given” (WEBSTER)
  • v8 [grammatical]: phrasing of the substantive participle for planting — “Now he that planteth” (KJV, ASV, WEBSTER, DRC) vs “who plants” (WEB) vs “and who is planting” (YLT) vs “But the planter” (DARBY)
  • v10 [grammatical]: tense and phrasing of the passive verb 'given' — “was” (WEB, ASV) vs “which is” (KJV, WEBSTER) vs “that was” (YLT) vs “has been” (DARBY) vs “that” (DRC)
  • v10 [lexical]: translation of the term for the chief builder or architect — “masterbuilder” (KJV, ASV, WEBSTER) vs “architect” (DARBY, DRC) vs “master builder” (WEB) vs “a foundation” (YLT)
  • v11 [grammatical]: phrasing of the ability and the indefinite pronoun — “man” (KJV, ASV, DARBY, WEBSTER) vs “one can” (WEB) vs “one is able to” (YLT) vs “can” (DRC)
  • v11 [lexical]: conjunction or preposition used for exception or comparison — “than” (KJV, ASV, WEBSTER) vs “any other foundation” (WEB) vs “except” (YLT) vs “besides” (DARBY) vs “but” (DRC)
  • v11 [grammatical]: tense of the passive participle for laying the foundation — “which” (ASV, YLT, DARBY, WEBSTER, DRC) vs “which has been” (WEB) vs “is” (KJV)
  • v12 [lexical]: translation of the transitional conjunction — “Now” (KJV, DARBY, WEBSTER, DRC) vs “But” (WEB, ASV) vs “and” (YLT)
  • v12 [lexical]: translation of the adjective describing the stones — “precious” (KJV, YLT, DARBY, WEBSTER, DRC) vs “costly” (WEB, ASV)
  • v12 [lexical]: translation of the terms for dried plant materials — “hay stubble” (KJV, ASV, WEBSTER, DRC) vs “or straw” (WEB) vs “straw” (YLT) vs “grass straw” (DARBY)
  • v13 [grammatical]: translation of the distributive pronoun — “Every man’s” (KJV, WEBSTER, DRC) vs “each” (WEB, ASV) vs “of each the” (YLT) vs “the” (DARBY)
  • v13 [textual]: presence or absence of 'of the Lord' modifying 'the day' — “shall” (KJV, ASV, YLT, DARBY) vs “will” (WEB, WEBSTER) vs “of the Lord” (DRC)
  • v13 [grammatical]: tense of the verb for revealing — “is” (WEB, ASV, YLT, DARBY) vs “shall be” (KJV, DRC) vs “will” (WEBSTER)
  • v14 [grammatical]: (vv 14, 15) phrasing of the indefinite possessive — “any man’s” (WEB, KJV, ASV, WEBSTER, DRC) vs “of one the” (YLT) vs “the” (DARBY)
  • v14 [grammatical]: tense and phrasing of the verb for remaining — “abide which” (KJV, DRC) vs “remains” (WEB) vs “shall” (ASV) vs “doth remain that” (YLT) vs “of any one” (DARBY) vs “abideth” (WEBSTER)
  • v15 [lexical]: translation and form of the verb for burning or being consumed — “shall be burned” (KJV, ASV, WEBSTER) vs “is” (WEB) vs “is up” (YLT) vs “of any one consumed” (DARBY) vs “burn” (DRC)
  • v15 [lexical]: translation of the conjunction — “yet so” (KJV, ASV, WEBSTER, DRC) vs “but” (WEB, YLT, DARBY)
  • v15 [lexical]: preposition used with 'fire' — “through” (WEB, ASV, YLT) vs “by” (KJV, WEBSTER, DRC) vs “through the” (DARBY)
  • v16 [grammatical]: phrasing of the interrogative phrase about knowing — “Know ye not” (KJV, ASV, WEBSTER) vs “Don’t you” (WEB) vs “have known” (YLT) vs “Do know” (DARBY) vs “you” (DRC)
  • v16 [lexical]: translation of the term for the holy place and its article — “the temple of God” (KJV, DARBY, WEBSTER, DRC) vs “God’s” (WEB) vs “a” (ASV) vs “a sanctuary” (YLT)
  • v16 [lexical]: translation of the verb for residing — “of God dwelleth” (KJV, ASV, WEBSTER, DRC) vs “lives” (WEB) vs “doth dwell” (YLT) vs “dwells” (DARBY)
  • v17 [lexical]: translation of the verb for ruining or destroying — “him shall God destroy” (KJV, ASV, DARBY, DRC) vs “will him” (WEB) vs “doth waste waste” (YLT) vs “will” (WEBSTER)
  • v17 [lexical]: translation of the term for the holy place — “the temple of God” (KJV, ASV, DARBY, WEBSTER, DRC) vs “God’s” (WEB) vs “sanctuary” (YLT)
  • v17 [grammatical]: phrasing of the relative clause identifying the believers with the holy place — “you” (WEB, DRC) vs “which temple ye” (KJV, WEBSTER) vs “and such” (ASV, DARBY) vs “the” (YLT)
  • v18 [stylistic]: translation of the indefinite pronoun — “man” (KJV, ASV, WEBSTER, DRC) vs “one” (WEB, YLT, DARBY)
  • v18 [grammatical]: whether the state of folly is expressed as a noun or adjective — “a fool” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “foolish” (DARBY)
  • v18 [lexical]: translation of the verb for being or becoming wise — “be” (KJV, DARBY, WEBSTER, DRC) vs “become” (WEB, ASV, YLT)
  • v19 [grammatical]: person and phrasing of the verb for catching — “He taketh” (KJV, WEBSTER) vs “has taken” (WEB) vs “that” (ASV) vs “Who is taking” (YLT) vs “who takes” (DARBY) vs “I will catch” (DRC)
  • v20 [lexical]: translation of the term for mental considerations or arguments — “thoughts” (KJV, WEBSTER, DRC) vs “reasonings” (ASV, YLT, DARBY) vs “reasoning” (WEB)
  • v20 [lexical]: translation of the adjective for futility and number of its pronoun — “they are vain” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “it is worthless” (WEB)
  • v21 [lexical]: translation of the verb for boasting and the introductory particle — “one boast” (WEB, DARBY) vs “man glory” (KJV, WEBSTER) vs “one” (ASV, YLT) vs “therefore” (DRC)
  • v22 [lexical]: translation of the participle for future things — “to come” (WEB, KJV, ASV, WEBSTER) vs “about be” (YLT) vs “coming” (DARBY) vs “some for” (DRC)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Provided Greek text, which aligns with critical modern editions (e.g., Nestle-Aland/SBLGNT) rather than the Textus Receptus, evidenced by readings such as 'ἄνθρωποί' in v. 4 and 'Τί' in v. 5, though it notably retains 'καὶ διχοστασίαι' in v. 3.

神の御名: Kyrios (Lord), Theos (God)。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

In its historical and literary context, 1 Corinthians 3 addresses community factionalism by contrasting the Corinthian church's behavior with the expected maturity of the 'spiritual' (pneumatikoi). Academic analysis frequently highlights the Greco-Roman sociological background of the passage, noting that the Corinthians were aligning themselves with rival Christian teachers (Paul and Apollos) much like adherents to competing philosophical or rhetorical schools in antiquity. Paul counters this patronage-style rivalry by deploying collaborative metaphors common in Hellenistic moral discourse: agriculture and architecture. As noted by commentators like Gordon Fee in 'The First Epistle to the Corinthians', the architectural metaphor describes an eschatological judgment by fire that specifically tests the quality of a teacher's work. The fire in verses 13-15 evaluates the durability of the community built on the apostolic foundation, not the eternal salvation of the individual believers being built. Furthermore, the designation of the community as the 'temple of God' (naos theou) in verses 16-17 utilizes a plural 'you' (hymeis), reflecting a Jewish sectarian concept where the gathered community itself functions as the eschatological sanctuary.

Jewish interpretation

As an artifact of first-century Judaism, this chapter displays Paul of Tarsus utilizing Hellenistic and sectarian Jewish tropes to address a nascent mixed-congregation. Paul employs the infant and adult metaphor, contrasting milk with solid food (verses 1-2), a rhetorical device familiar in Hellenistic Jewish thought, such as in the writings of Philo of Alexandria, to distinguish between levels of spiritual maturity. Furthermore, Paul uses agricultural and architectural metaphors, culminating in the profound theological claim that the community itself is the 'temple of God' in which God's Spirit dwells (verses 16-17). This conceptual shift away from the physical Jerusalem Temple to a community of believers mirrors sectarian Jewish thought of the Second Temple period, most notably the Essene community at Qumran, which viewed its own pure congregation as a spiritual replacement for the defiled Temple. Finally, Paul engages in standard Jewish midrashic exegesis by quoting the Hebrew Bible (Job and Psalms) in verses 19 and 20 to assert that worldly wisdom is foolishness before God.

Latter-day Saint

In this chapter, Paul addresses the factionalism and spiritual immaturity among the Corinthian believers. He describes them as carnal and babes in Christ, explaining that he must feed them with milk rather than solid food (vv. 1-2). Paul diminishes the importance of individual leaders like himself and Apollos, noting they are merely fellow workers planting and watering, while God gives the growth (vv. 4-9). He warns that while Christ is the only foundation (v. 11), individuals must be careful how they build upon it, as their works will be tested by fire (vv. 12-15). Finally, Paul warns that the believers are God's temple and that God will destroy anyone who defiles it (vv. 16-17), concluding with a rejection of worldly wisdom (vv. 18-20).

Jehovah's Witnesses

Paul rebukes the Corinthian congregation for their fleshly divisions and sectarian loyalties (verses 1-4). He emphasizes that ministers like himself and Apollos are merely God's fellow workers assigned to cultivate a spiritual field; while they plant and water, God alone causes the growth (verses 5-9). Paul warns them to build carefully on the foundation of Jesus Christ, noting that trials (fire) will test the quality of their building materials, revealing whose work will endure (verses 10-15). He reminds the Corinthians that they collectively constitute God's holy temple, warning against destroying it (verses 16-17). He concludes by dismissing the wisdom of the world as foolishness to God, declaring that all things belong to the believers, who belong to Christ, who in turn belongs to God (verses 18-23).

NCBによる翻訳の選択 (51)
  • v1: And I, brothers — Translates the opening conjunctive 'Kago' explicitly, which is present in the source text.
  • v1: was not able to — Translates the aorist passive indicative accurately rather than substituting a generic conditional auxiliary.
  • v1: infants — Accurately reflects 'nepiois', capturing spiritual immaturity without adopting archaic phrasing.
  • v1: as to ... as to ... as to — Preserves the rhetorical repetition of 'hos' three times in the Greek text.
  • v1: fleshy — Distinguishes 'sarkinois' (made of flesh) in verse 1 from 'sarkikoi' (fleshly/carnal behaving) in verse 3.
  • v2: were not yet able ... are you even now able — Preserves the direct repetition of the verb 'dynamai'.
  • v2: for — Retains the explanatory gar particle in the source language.
  • v3: fleshly ... fleshly — Preserves the repetition of 'sarkikoi' in the original text.
  • v3: according to man — Preserves the anarthrous singular construction 'kata anthropon'.
  • v3: omitted — The earliest and most reliable Alexandrian manuscripts lack the phrase, recognizing it as a later scribal harmonization from Galatians 5:20.
  • v4: I am of ... I am of — Preserves the emphatic, balanced repetition of 'ego' without adding extraneous verbs.
  • v4: men — Translates the plural 'anthropoi', preserving the grammatical number shift from the singular in verse 3.
  • v4: whenever — Translates 'hotan' with the subjunctive, indicating repeated or hypothetical occurrences.
  • v5: Apollos ... Paul — Retains the original inverted chiastic order of the names from verse 4.
  • v5: What ... what — Accurately reflects the neuter interrogative 'ti', emphasizing their roles or functions rather than their personal identities.
  • v5: the Lord — Renders the divine title 'kyrios' consistently.
  • v6: was giving growth — Accurately translates the imperfect tense of 'euxanen', denoting continuous divine action in contrast to the punctiliar aorists of planting and watering.
  • v6: God — Renders the divine name 'Theos' consistently, agreed by nearly all.
  • v7: the one planting ... the one watering ... the one giving growth — Uses active participles in English to match the Greek participial forms and maintain cognate links to the verbs in verse 6.
  • v8: each ... his own ... according to his own — Preserves the threefold repetitive emphasis on individual accountability and reward.
  • v9: fellow workers ... field ... building — Reflects the conceptual progression in the source text from agricultural to architectural imagery with accurate cognate associations.
  • v9: God's ... God's ... God's — Retains the emphatic fronting of the divine name 'Theou' in all three clauses.
  • v9: fellow workers — Translates 'synergoi' neutrally, leaving unresolved whether it establishes a cooperative synergy with divine grace, heavily disputed among traditions.
  • v10: According to the grace of God, the grace given — Preserves the repeated definite article 'ten' that structurally apposes the given grace to the initial phrase.
  • v10: master builder — Accurately renders 'architekton', which in antiquity denoted the chief craftsman and supervisor of construction.
  • v10: builds upon it ... builds upon it — Preserves the repetition of 'epoikodomei' and its cognate link to 'oikodome' (building) in verse 9.
  • v11: Jesus the Christ — Translates the definite article before 'Christos', recognizing it as a title rather than merely a second proper name.
  • v11: lay another foundation beside — Captures the semantic wordplay between 'themelion' (foundation) and 'theinai' (to lay) alongside the preposition 'para'.
  • v12: gold, silver, precious stones, timbers, hay, straw — Retains the plural form of 'xyla' (timbers/pieces of wood) alongside the plurals for stones and singular mass nouns.
  • v12: gold, silver, precious stones, timbers, hay, straw — Retains the literal building materials, not settling whether they represent regenerate members, human traditions, or worldly attachments, heavily disputed among traditions.
  • v13: each one's work ... each one's work — Preserves the verbatim repetition of 'hekastou to ergon' in both clauses.
  • v13: omitted — Follows the earliest source-text manuscript evidence which lacks the scribal addition.
  • v13: the Day — Uses capitalization to indicate the eschatological reference recognized across traditions without strictly defining its timing.
  • v13: revealed in fire, and the fire itself will test — Preserves the literal imagery, not settling whether it refers to an eschatological evaluation, a post-mortem state of purgatorial purification, or an earthly crucible of persecution, heavily disputed among traditions.
  • v14: If anyone's work — Highlights the exact structural parallelism initiating verses 14 and 15 in the Greek text.
  • v15: burned up ... suffer loss ... be saved — Acknowledges the rhyme of the future passive endings in Greek (-thesetai) by balancing the passive outcomes rhythmically in English.
  • v15: saved, yet so as through fire — Retains the specific phrasing, not settling whether it guarantees eternal security despite worthless works, implies preservation in Gehenna, or provides scriptural warrant for prayers for the dead, heavily disputed among traditions.
  • v16: you are a temple — Preserves the exact grammatical contrast between the plural subject 'you' and the singular predicate noun 'temple'.
  • v16: a temple of God, and the Spirit of God — Reflects the anarthrous 'naos theou' against the arthrous 'to pneuma tou theou' found in the original text.
  • v16: you are a temple of God — Uses the plural pronoun to reflect the communal dimension without resolving whether the concept applies directly to the individual physical body and abstinence from harmful substances, disputed among traditions.
  • v17: destroys ... will destroy — Preserves the stark paronomasia (figura etymologica) of 'phtheirei / phtherei' using the same English root.
  • v17: destroys the temple of God — Retains the physical action verb, not explicitly narrowing its meaning to dividing the church through sectarian schism, disputed among traditions.
  • v17: which you are — Captures the plural relative pronoun 'hoitines' grammatically linking back to the singular 'temple'.
  • v18: wise ... fool ... wise — Preserves the exact lexical repetition and paradox intended in the source text.
  • v18: in this age — Translates 'aioni' correctly as a temporal epoch ('age') rather than spatial cosmos.
  • v19: of this world — Accurately renders 'tou kosmou toutou', matching the semantic shift from 'age' to 'world'.
  • v19: the one who catches — Renders the substantival participle 'ho drassomenos' precisely, noting Paul's independent translation of Job 5:13.
  • v20: reasonings — Captures 'dialogismous', denoting logical arguments or discursive processes, rather than mere passing thoughts.
  • v21: Therefore let no one ... all things are yours — Preserves the linguistic echo back to verse 18 and anticipates the inclusive refrain at the end of verse 22.
  • v22: whether ... or ... or ... or ... or ... or ... or ... or — Uses English 'or' to rhythmically mirror the eightfold repetition of 'eite' in Greek, maintaining the exhaustive rhetorical cadence.
  • v23: and you are Christ's, and Christ is God's — Preserves the ascending chiastic and logical climax from the believers, to Christ, to God.
知っておくべき制限事項
  • 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.

詳細な手順をすべて見る → · AIによる生成 Oct 12, 2026、gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)