ManyBibles

テサロニケの信徒への手紙一 4

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

1Finally then, brothers, we ask and exhort you in the Lord Jesus, that just as you received from us how you must walk and please God—just as you also are walking—that you abound more; 2for you know what instructions we gave you through the Lord Jesus. 3For this is the will of God: your sanctification, that you abstain from sexual immorality; 4that each of you know how to control his own vessel in sanctification and honor, 5not in passion of desire, just as also the nations the not knowing God; 6that no one overstep and take advantage of his brother in the matter; because the Lord is an avenger concerning all these things, just as we also forewarned you and thoroughly testified. 7For God did not call us for uncleanness, but in sanctification. 8Therefore indeed, the one rejecting rejects not man, but God, the one who also gives his Spirit the Holy to you. 9Now concerning brotherly love you have no need for anyone to write to you; for you yourselves are God-taught to love one another; 10for indeed you do it toward all the brothers in all Macedonia. But we exhort you, brothers, to abound more, 11and to make it your ambition to live quietly, and to do your own things, and to work with your own hands, just as we instructed you; 12so that you may walk properly toward the outside ones, and may have need of nothing. 13But we do not want you to be ignorant, brothers, concerning the sleeping ones, so that you do not grieve just as also the rest, the not having hope. 14For if we believe that Jesus died and rose again, so also God will bring with him the sleeping ones through Jesus. 15For this we say to you in a word of Lord, that we the living, the remaining ones until the coming of the Lord, will by no means precede the sleeping ones; 16because the Lord himself will descend from heaven in a shout of command, in a voice of an archangel, and in a trumpet of God, and the dead in Christ will rise first; 17then we the living, the remaining ones, will be caught up together with them in clouds for a meeting of the Lord into air; and so we will always be with Lord. 18So then, encourage one another in these words.

人間の翻訳ではなく、AIによる生成テキストです。 「テサロニケの信徒への手紙一 4」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

  • 千年王国

    ヨハネの黙示録20章の千年王国とは何か、そしてテサロニケの信徒への手紙一4章の「空中で主と会う」ことはどのように理解されるべきか。その答えは、キリスト教の希望、宣教、そして牧会実践を形作っている。

各教派が一致している点

Across all families, it is affirmed that Paul addresses eschatological anxiety by asserting that believers alive at the Parousia will not precede those who have fallen asleep. A foundational consensus maintains that God's explicit will for the believer's sanctification requires sexual purity and bodily self-control, and it is broadly acknowledged that the apostolic command to not sorrow as those without hope forms the foundational liturgical warrant for Christian funeral rites. Several… サインインして共通理解の全文を読む →

すべてではないが、大半が支持している点

  • The apostolic command to not sorrow as those without hope forms the foundational liturgical warrant for Christian funeral rites. (7 affirm)

各教派の相違点

  • The exhortation to lead a quiet life warrants a non-political, simple, and separate community existence.

    methodist: DENY; anabaptist: AFFIRM

  • The transformation of living believers at the Parousia involves a momentary death before an instantaneous resurrection.

    catholic: QUALIFY

  • The metaphor of 'sleep' indicates that the dead are completely unconscious prior to the resurrection, precluding an immediate conscious afterlife.

    orthodox: DENY; adventist: AFFIRM

  • The 'meeting in the air' is a royal civic escort where believers welcome the returning King to earth, rather than an evacuation from the world.

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

  • Because believers meet the Lord in the air, Christ does not touch the earth at the Second Advent.

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

  • The event of believers being 'caught up in the clouds' describes a pre-tribulational Rapture of the Church separate from Christ's final advent to earth.

    catholic: DENY; orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: QUALIFY; adventist: DENY; restorationist: DENY

  • The descent of the Lord and the gathering in the clouds constitute the single, public, and final return of Christ for the general resurrection.

    catholic: AFFIRM; orthodox: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: QUALIFY; pentecostal: DENY; restorationist: AFFIRM

  • The meeting with the Lord in the air leads directly into the eternal state, leaving no textual warrant for an intervening earthly millennial reign.

    anglican: QUALIFY; lutheran: AFFIRM; baptist: DENY; methodist: QUALIFY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

  • The apocalyptic imagery of the passage is meant primarily as pastoral comfort for grieving believers rather than as a blueprint for speculative prophetic timelines.

    anglican: AFFIRM; lutheran: AFFIRM; baptist: QUALIFY; methodist: QUALIFY; anabaptist: AFFIRM; pentecostal: QUALIFY; adventist: QUALIFY; restorationist: 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 its immediate setting, the chapter addresses two primary pastoral concerns for the Thessalonian church. First, Paul exhorts the community to distinct moral holiness, specifically emphasizing sexual purity (abstaining from fornication and possessing one's 'vessel' in holiness) and quiet, industrious living, contrasting this behavior with the surrounding Gentile culture. Second, he addresses an acute pastoral crisis regarding the Parousia: the community's grief and anxiety over believers who have died before Christ's return. Using an apocalyptic framework and a 'word of the Lord,' Paul assures them that the living will have no advantage over the dead. At the Lord's descent, those who have fallen asleep will be raised first, and then the living will be caught up together with them to meet the Lord in the air. Reception: Catholic reception reads this chapter as a dual foundation for moral theology and eschatology. In moral theology, verses 3-5 are central to the Catholic understanding of chastity. John Paul II, in his catechesis on the Theology of the Body, utilizes these verses to describe the 'ethos of redemption,' where possessing one's vessel in sanctification signifies a reverential mastery of the body, opposing the utilitarian 'disease of desire' (concupiscence) characteristic of a fallen world. Eschatologically, the passage is foundational for the dogma of the resurrection of the dead, though systematic reflections developed later. Augustine, in the 'City of God,' grappled with verses 15-17 to discern whether those alive at the Parousia would experience a momentary death and instantaneous resurrection as they are caught up, integrating this text into the broader doctrine of a universal resurrection. Eastern and Latin traditions firmly reject the later Protestant 'secret rapture' interpretation of verse 17. Instead, drawing on the Greek Fathers, John Chrysostom interprets the 'meeting in the air' as an apantesis—the ancient civic custom where citizens leave the city to joyfully escort a returning king or conqueror. The Church reads this not as an escape from the world, but as the visible, glorious arrival of Christ to inaugurate the New Creation.

Eastern Orthodox

In this chapter, Paul shifts from personal reflections to direct exhortation. He instructs the Thessalonian believers on sanctification, particularly regarding sexual purity and the honorable treatment of one's own body. He also urges them to love one another, to live quietly, and to work with their hands. The latter half of the chapter addresses a specific pastoral crisis: the Thessalonians' grief over community members who have died before Christ's return. Paul explains that at the Lord's descent, accompanied by a shout, an archangel's voice, and a trumpet, the dead in Christ will rise first. Afterward, the living will be caught up in the clouds to meet the Lord in the air, providing a basis for mutual comfort. Reception: Within the Eastern Orthodox tradition, this chapter is foundational for both anthropology and eschatology. In verse 4, the phrase 'possess his vessel' (Greek: skeuos) is traditionally understood by Eastern Fathers, notably St. John Chrysostom, to refer to the believer's own body, which must be actively disciplined and sanctified, rather than as a reference to a wife (a view more common in some Western sources). The eschatological vision of verses 13-17 heavily shapes Orthodox teaching on the Parousia. The tradition firmly rejects modern dispensationalist doctrines of a 'secret rapture' or an evacuation of the Church before a tribulation. Instead, interpreting the Greek word for 'meet' (apantesis), Chrysostom explains that the event is akin to a royal reception: just as the citizens of a city go out to meet a visiting king and escort him into their city, the saints are caught up to meet the returning Christ in the air in order to form His triumphal procession as He descends to a renewed earth. Furthermore, Paul's designation of the dead as those who have 'fallen asleep' anchors the Orthodox vocabulary of death as a temporary rest (koimesis, or dormition) awaiting the resurrection.

Oriental Orthodox

Paul exhorts the Thessalonian believers to pursue sanctification, specifically warning against sexual immorality so that their conduct stands in stark contrast to that of the surrounding pagan culture. He emphasizes mutual love and quiet, honest labor. Addressing the community's anxiety over believers who have died, Paul reveals that at the parousia, the Lord will descend, the dead in Christ will rise first, and the surviving believers will be caught up together with them in the clouds. He concludes by instructing them to use this eschatological reality to comfort one another. Reception: In the Oriental Orthodox tradition, this chapter is read through a dual lens of rigorous asceticism and the Christological guarantee of the bodily resurrection. The ascetic injunctions (vv. 3-7) are treated by monastic fathers as foundational mandates for bodily holiness. Figures such as Shenoute of Atripe interpret the command to possess one's 'vessel' in sanctification as a strict requirement for maintaining the physical body's purity, recognizing it as a temple of the Holy Spirit destined for eternal life. Regarding the eschaton (vv. 13-18), miaphysite theology emphasizes the unity of the incarnate Word in the resurrection event. Severus of Antioch draws upon Paul's teaching that 'the Lord himself' will descend to combat purely spiritualized or allegorical views of the afterlife. Severus insists on the concrete, physical raising of the dead in Christ, arguing that the life-giving flesh of the one incarnate Nature of God the Word is the direct guarantee that human bodies will be raised and glorified in the clouds.

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

1Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 2For you know what instructions we gave you through the Lord Jesus. 3For this is the will of God: your sanctification, that you abstain from sexual immorality, 4that each one of you know how to control his own body in sanctification and honor, 5not in the passion of lust, even as the Gentiles who don’t know God, 6that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 7For God called us not for uncleanness, but in sanctification. 8Therefore he who rejects this doesn’t reject man, but God, who has also given his Holy Spirit to you. 9But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, 10for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 11and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we instructed you, 12that you may walk properly toward those who are outside, and may have need of nothing. 13But we don’t want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don’t grieve like the rest, who have no hope. 14For if we believe that Jesus died and rose again, even so God will bring with him those who have fallen asleep in Jesus. 15For this we tell you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will in no way precede those who have fallen asleep. 16For the Lord himself will descend from heaven with a shout, with the voice of the archangel and with God’s trumpet. The dead in Christ will rise first, 17then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air. So we will be with the Lord forever. 18Therefore comfort one another with these words.

KJV · King James Version

1Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. 2For ye know what commandments we gave you by the Lord Jesus. 3For this is the will of God, even your sanctification, that ye should abstain from fornication: 4That every one of you should know how to possess his vessel in sanctification and honour; 5Not in the lust of concupiscence, even as the Gentiles which know not God: 6That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. 7For God hath not called us unto uncleanness, but unto holiness. 8He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit. 9But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. 10And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; 11And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; 12That ye may walk honestly toward them that are without, and that ye may have lack of nothing. 13But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18Wherefore comfort one another with these words.

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 (31)
  • v1 [lexical]: word choice for urging or requesting — “exhort” (WEB, KJV, ASV, DARBY, WEBSTER) vs “call upon” (YLT) vs “beseech” (DRC)
  • v1 [grammatical]: preposition choice — “in” (WEB, ASV, YLT, DARBY, DRC) vs “by” (KJV, WEBSTER)
  • v1 [grammatical]: phrasing of obligation — “ye ought” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “it behoveth you” (YLT)
  • v1 [stylistic]: phrasing for increasing — “more and” (WEB, KJV, ASV, WEBSTER) vs “the” (YLT, DRC) vs “still” (DARBY)
  • v2 [grammatical]: tense and pronoun phrasing of knowing — “ye know” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “have known” (YLT)
  • v2 [grammatical]: preposition indicating intermediate agency — “through” (WEB, ASV, YLT, DARBY) vs “by” (KJV, WEBSTER, DRC)
  • v3 [lexical]: translation of the term for sexual immorality — “fornication” (KJV, ASV, DARBY, DRC) vs “sexual immorality” (WEB) vs “the whoredom” (YLT) vs “lewdness” (WEBSTER)
  • v4 [stylistic]: distributive phrasing (each vs every one) — “each” (WEB, ASV, YLT, DARBY) vs “every one” (KJV, WEBSTER, DRC)
  • v4 [interpretive]: interpretation of 'vessel' (as wife, literal vessel, or own body) — “vessel” (KJV, WEBSTER, DRC) vs “own” (ASV, DARBY) vs “own body” (WEB) vs “own to possess” (YLT)
  • v5 [grammatical]: relative clause phrasing for the Gentiles — “who” (ASV, WEBSTER) vs “who don’t” (WEB) vs “Gentiles which know not” (KJV) vs “nations that were knowing” (YLT) vs “nations who” (DARBY) vs “that” (DRC)
  • v6 [interpretive]: whether the 'matter' refers to business transactions or the aforementioned sexual purity — “any matter” (KJV, WEBSTER) vs “the” (ASV, DARBY) vs “this” (WEB) vs “the his brother” (YLT) vs “business” (DRC)
  • v6 [grammatical]: syntax of the Lord being an avenger — “the avenger of” (KJV, DARBY, WEBSTER, DRC) vs “an in” (WEB, ASV) vs “Lord” (YLT)
  • v6 [grammatical]: pronoun or modifier for 'these things' — “these things” (WEB, ASV, DRC) vs “such” (KJV, WEBSTER) vs “these” (YLT) vs “these things even” (DARBY)
  • v6 [lexical]: word choice for forewarning or testifying — “we” (WEB, ASV) vs “we also have forewarned” (KJV, WEBSTER) vs “told” (DARBY, DRC) vs “we spake before to” (YLT)
  • v7 [grammatical]: preposition indicating purpose or destination — “not for” (WEB, ASV) vs “unto” (KJV, DRC) vs “to” (DARBY, WEBSTER) vs “on” (YLT)
  • v7 [lexical]: word choice for sanctification or holiness — “in sanctification” (WEB, ASV, YLT, DARBY) vs “unto holiness” (KJV) vs “to” (WEBSTER) vs “sanctification” (DRC)
  • v9 [grammatical]: phrasing of being taught by God — “are taught of God” (KJV, ASV, DARBY) vs “by” (WEB, WEBSTER) vs “God-taught” (YLT) vs “have learned” (DRC)
  • v10 [grammatical]: conjunctions and pronoun inclusion — “for you” (WEB, DRC) vs “And indeed ye” (KJV, WEBSTER) vs “for” (ASV, YLT) vs “For also” (DARBY)
  • v10 [grammatical]: preposition and pronoun choice — “it toward” (WEB, KJV, ASV) vs “towards” (WEBSTER, DRC) vs “also to” (YLT) vs “this towards” (DARBY)
  • v10 [stylistic]: phrasing of entirety — “all” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “the whole of” (DARBY)
  • v10 [lexical]: word choice for exhorting or entreating — “exhort” (WEB, ASV, DARBY) vs “beseech” (KJV, WEBSTER) vs “call upon” (YLT) vs “entreat” (DRC)
  • v11 [lexical]: translation of the verb for aspiring or striving — “be” (KJV, ASV, YLT, WEBSTER, DRC) vs “lead a” (WEB) vs “seek earnestly to” (DARBY)
  • v11 [lexical]: phrasing for attending to one's own affairs — “to do” (WEB, KJV, ASV, YLT, WEBSTER) vs “mind” (DARBY) vs “that you” (DRC)
  • v11 [lexical]: word choice for business or affairs — “business” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “affairs” (DARBY)
  • v11 [lexical]: word choice for commanding or instructing — “commanded” (KJV, WEBSTER, DRC) vs “charged” (ASV, DARBY) vs “instructed” (WEB) vs “did command” (YLT)
  • v12 [interpretive]: whether the lack is of things (nothing) or people (no one) — “need” (WEB, ASV, WEBSTER) vs “lack of nothing” (KJV, YLT) vs “need no one” (DARBY) vs “no hope” (DRC)
  • v14 [grammatical]: conjunction vs demonstrative pronoun (reflecting verse alignment differences) — “if” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “this” (DRC)
  • v14 [grammatical]: Third-person number differs: WEB, YLT, DARBY use the singular ("him"/"his") where DRC use the plural ("them"/"their").
  • v15 [lexical]: word choice for the Lord's arrival (coming vs presence) — “coming” (WEB, KJV, ASV, DARBY, WEBSTER) vs “presence” (YLT) vs “voice” (DRC)
  • v17 [grammatical]: phrasing of being with the Lord (reflecting verse alignment differences) — “the Lord” (KJV, ASV, DARBY, WEBSTER) vs “forever” (WEB) vs “we shall be” (YLT) vs “these words” (DRC)
  • v18 [lexical]: word choice for comforting or encouraging, and introductory conjunction — “Wherefore comfort” (KJV, ASV, WEBSTER) vs “Therefore” (WEB) vs “so then ye” (YLT) vs “So encourage” (DARBY)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Public-domain critical Greek text (e.g., SBLGNT / Nestle-Aland tradition).

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 the academic textual-historical tradition, 1 Thessalonians 4 is recognized as a crucial text representing the earliest extant written Christian ethical parenesis (exhortation) and eschatology (circa 50–51 CE). The chapter shifts from the letter's extended thanksgiving into specific behavioral instructions. Scholars note two major philological debates in verses 3-6 regarding sexual ethics. The first is the meaning of the Greek term 'skeuos' ('vessel') in verse 4: whether it reflects rabbinic euphemistic usage meaning 'wife' (thus commanding men to acquire a wife in holiness to avoid immorality) or Greek philosophical usage meaning one's own 'body' (thus commanding self-control). The second is whether 'defraud his brother in the matter' (verse 6) refers to economic exploitation or is a euphemism for crossing marital boundaries (adultery). In verses 9-12, historical-critical scholars observe Paul's adoption of Hellenistic philosophical—particularly Epicurean—ideals regarding 'brotherly love' (philadelpheia), living quietly, and working with one's hands, which Paul applies to the internal cohesion and external respectability of the Christian assembly. Verses 13-18 address a specific pastoral crisis: the Thessalonians' grief over members who have died ('fallen asleep') before the Parousia. Paul’s response utilizes apocalyptic imagery. Scholars debate the source of the 'word of the Lord' in verse 15, evaluating whether it is an agraphon (an unwritten saying of the historical Jesus akin to later Synoptic traditions), a Christian prophetic utterance, or a deduction from general revelation.

Jewish interpretation

Because 1 Thessalonians is a New Testament book, it is not part of the Jewish canon. Read historically by modern Jewish scholars of Christian origins, the chapter is recognized as deeply embedded in First-Century Second Temple Judaism. Verses 3-8 reflect standard Jewish boundary-making, contrasting Jewish sexual ethics (sanctification, avoiding forbidden sexual relations) with standard Jewish polemical views of pagan behavior ('the Gentiles who know not God'). Furthermore, verses 13-18 utilize classic Jewish apocalyptic imagery—the resurrection of the dead, the voice of the archangel, and the shofar (trumpet of God)—which were prominent in Pharisaic and early apocalyptic Jewish thought.

Latter-day Saint

Paul instructs the Thessalonians on practical holiness, emphasizing sexual purity, brotherly love, and diligent work. He then comforts them concerning believers who have died, explaining that at the Lord's return, the dead in Christ will be resurrected first, followed by living believers being caught up together to meet the Lord in the air.

Jehovah's Witnesses

The Apostle Paul exhorts the Thessalonian congregation to pursue sanctification, particularly by abstaining from sexual immorality, and to live quietly and industriously. He addresses their anxiety regarding deceased believers by assuring them that those who have 'fallen asleep' will be resurrected. He then details the sequence of events at the Lord's return: the Lord descends with a commanding call, the dead in Christ rise first, and then surviving believers are gathered to be with the Lord.

NCBによる翻訳の選択 (31)
  • v1: "ask" — Accurately reflects the lexical meaning of ἐρωτῶμεν distinct from παρακαλοῦμεν.
  • v1: "in" — Preserves the spatial/relational preposition rather than instrumentalizing it.
  • v1: "must" — Reflects the necessity conveyed by δεῖ.
  • v1: "more" — Directly translates μᾶλλον without redundancy.
  • v2: "you know" — Uses the appropriate contemporary present perfect state rendering of οἴδατε.
  • v2: "through" — Accurately renders the intermediate agency of διὰ.
  • v3: "sexual immorality" — Contemporary standard translation of πορνείας encompassing broad illicit sexual acts.
  • v4: "each" — Matches the distributive ἕκαστον.
  • v4: "his own vessel" — Preserves the literal metaphor, retaining interpretive ambiguity acknowledged by the academic panel.
  • v5: "the not knowing" — Maintains the distinct Greek article pattern (τὰ ἔθνη τὰ μὴ εἰδότα).
  • v6: "the matter" — Translates the definite article strictly, retaining ambiguity about whether the context is economic or sexual.
  • v6: "an avenger concerning" — Accurately renders ἔκδικος with preposition περὶ.
  • v6: "all these things" — Reflects the full scope of πάντων τούτων.
  • v6: "forewarned... thoroughly testified" — Captures the compound prefixes of both verbs.
  • v7: "for... in" — Distinguishes the prepositions ἐπὶ and ἐν.
  • v7: "sanctification" — Maintains the lexical repetition with verses 3 and 4.
  • v9: "God-taught" — Preserves the specific single compound word utilizing the divine name.
  • v10: "for indeed you" — Accurately accounts for καὶ γὰρ with the plural subject.
  • v10: "it toward" — Reflects the object pronoun αὐτὸ and direction εἰς.
  • v10: "all" — Translates ὅλῃ consistently.
  • v10: "exhort" — Maintains lexical symmetry with verse 1.
  • v11: "make it your ambition" — Accurately brings out the nuance of φιλοτιμεῖσθαι (to consider it an honor/ambition).
  • v11: "do your own things" — Preserves the direct cognate structure with 'your own hands'.
  • v11: "instructed" — Accurately represents παρηγγείλαμεν as passing on instructions.
  • v12: "nothing" — Treats μηδενὸς as neuter, fitting the broader context of lack/need.
  • v14: "if" — Translates the conditional εἰ properly.
  • v14: "him" — Follows the third-person singular reference to Jesus in αὐτῷ.
  • v15: "coming" — Standard translation of παρουσίαν indicating arrival/presence.
  • v15: "until" — Replaces the archaic 'unto' while preserving the indication of temporal extent.
  • v17: "with Lord" — Deliberately preserves the anarthrous state of κυρίῳ in contrast to the arthrous references earlier.
  • v18: "So then, encourage" — Uses a contemporary rendering of Ὥστε and ties back to the exhortation verb root παρακαλεῖτε.
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)