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申命記 32

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

1Give ear, you heavens, and I will speak; and let the earth hear the words of my mouth. 2Let my teaching drop like the rain, my speech distill like the dew, like showers upon the tender grass, and like copious rain upon the herb. 3For I will proclaim the name of the LORD; ascribe greatness to our God. 4The Rock, his work is perfect, for all his ways are justice; a God of faithfulness and without iniquity, just and upright is he. 5They have corrupted themselves to him—they are not his children, it is their blemish; a perverse and crooked generation. 6Is this how you repay the LORD, you foolish and unwise people? Is he not your father who bought you? He made you and established you. 7Remember the days of old; consider the years of generation to generation. Ask your father, and he will show you; your elders, and they will tell you. 8When the Most High gave the nations their inheritance, when he separated the sons of Adam, he set the boundaries of the peoples according to the number of the sons of Israel. 9For the LORD’s portion is his people; Jacob is the lot of his inheritance. 10He found him in a desert land, and in the empty, howling wasteland; he encircled him, he instructed him, he guarded him as the apple of his eye. 11Like an eagle that rouses its nest, that hovers over its young, he spread his wings, he took him, he bore him on his pinions. 12The LORD alone led him, and there was no foreign god with him. 13He made him ride on the high places of the earth, and he ate the produce of the field; and he caused him to suck honey out of the crag, and oil out of the flinty rock. 14Curds from the herd, and milk from the flock, with the fat of lambs, and rams of the breed of Bashan, and male goats, with the finest fat of the kidneys of wheat; and of the blood of the grape you drank foaming wine. 15But Jeshurun grew fat, and kicked; you grew fat, you grew thick, you became sleek! Then he abandoned God who made him, and treated the Rock of his salvation with contempt. 16They provoked him to jealousy with strange gods; with abominations they provoked him to anger. 17They sacrificed to demons, no God, to gods they did not know, to new gods that came up recently, whom your fathers did not dread. 18You ignored the Rock who fathered you, and you forgot the God who gave you birth. 19The LORD saw it, and he spurned them, because of the provocation of his sons and his daughters. 20And he said, "I will hide my face from them, I will see what their end will be; for they are a perverse generation, children in whom is no faithfulness. 21They made me jealous with a no-god; they angered me with their empty idols; so I will make them jealous with a no-people; I will anger them with a foolish nation. 22For a fire is kindled in my anger, and it burns to the depths of Sheol; it devours the earth and its produce, and sets ablaze the foundations of the mountains. 23I will heap disasters upon them; I will spend my arrows upon them. 24Sucked empty by famine, and devoured by burning heat and bitter destruction; and I will send the teeth of beasts upon them, with the venom of crawlers in the dust. 25Outside the sword will bereave, and inside the chambers terror; for both the young man and the virgin, the nursing infant with the gray-haired man. 26I said I would blow them away; I would make the memory of them cease from humanity, 27were it not that I dreaded the taunt of the enemy, lest their adversaries misjudge, lest they say, 'Our hand is exalted, and the LORD has not done all this.' 28For they are a nation void of counsel, and there is no understanding in them. 29If only they were wise, they would understand this, they would discern their latter end! 30How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and the LORD had shut them up? 31For their rock is not like our Rock, even our enemies being judges. 32For their vine is from the vine of Sodom, and from the fields of Gomorrah; their grapes are grapes of poison, bitter clusters are theirs. 33Their wine is the venom of dragons, and the cruel poison of vipers. 34Is it not stored up with me, sealed up among my treasures? 35Vengeance is mine, and recompense, for the time when their foot slips; for the day of their calamity is near, and their impending doom hurries upon them. 36For the LORD will vindicate his people, and have compassion on his servants, when he sees that their strength is gone, and no one is left, shut up or at large. 37And he will say, "Where are their gods, the rock in whom they took refuge, 38who ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise up and help you, let them be your protection! 39See now that I, even I, am he, and there is no god with me. I kill and I make alive; I wound and I heal, and there is no one who can deliver out of my hand. 40For I lift up my hand to heaven, and say, As I live forever, 41if I sharpen my flashing sword, and my hand takes hold of judgment, I will return vengeance to my adversaries, and I will repay those who hate me. 42I will make my arrows drunk with blood, and my sword will devour flesh—with the blood of the slain and the captives, from the head of the leaders of the enemy. 43Rejoice, O nations, with his people, for he will avenge the blood of his servants; and he will return vengeance to his adversaries, and he will provide atonement for his land and his people. 44And Moses came and spoke all the words of this song in the ears of the people, he and Hoshea the son of Nun. 45And Moses finished speaking all these words to all Israel, 46and he said to them, "Set your heart upon all the words that I testify among you today, that you are to command your children to observe and do, all the words of this law. 47For it is no empty word for you, because it is your life, and by this word you will prolong your days upon the land where you are crossing over the Jordan to possess it." 48The LORD spoke to Moses on this very day, saying, 49Ascend this mountain of the Abarim, Mount Nebo, which is in the land of Moab, which is opposite Jericho; and see the land of Canaan, which I am giving to the children of Israel for a possession. 50And die on the mountain where you ascend, and be gathered to your people, just as Aaron your brother died on Mount Hor, and was gathered to his people; 51because you trespassed against me in the midst of the children of Israel at the waters of Meribath-Kadesh, in the wilderness of Zin, because you did not uphold my holiness in the midst of the children of Israel. 52For you will see the land from a distance, but you will not go there, into the land that I am giving to the children of Israel.

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各教派が一致している点

Nearly all traditions read Deuteronomy 32 as a prophetic covenant lawsuit invoking heaven and earth to witness God's faithfulness and Israel's apostasy, agreeing that Jeshurun's physical fattening serves as a warning against material prosperity leading to spiritual complacency. Several traditions incorporate the Song of Moses liturgically as a biblical canticle, while interpreting various elements typologically to show that the Rock providing honey and oil prefigures Christ supplying the grace… 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 description of God as the flawless Rock establishes His perfect justice and vindicates His character against the accusations of the enemy.

    reformed: QUALIFY; adventist: AFFIRM

  • God's declaration that He kills and makes alive proves His active, meticulous providence over all physical life and spiritual regeneration.

    reformed: QUALIFY; baptist: AFFIRM

  • The exhortation that the law is 'your life' emphasizes the vital necessity of Scripture and commandment-keeping as the sustaining foundation for believers.

    reformed: QUALIFY; baptist: AFFIRM; methodist: AFFIRM; adventist: AFFIRM

  • The command to observe 'all the words of this law' is covenant-specific to national Israel and does not authorize Old Testament practices for the Christian church.

    adventist: DENY; 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

Moses recites a prophetic and didactic song, calling heaven and earth to witness. He contrasts the perfection, justice, and faithfulness of God, the 'Rock' (vv. 3-4), with the perverse corruption of Israel (v. 5). The song recounts God's providential care in the wilderness (vv. 10-14) and Israel's subsequent idolatry and complacency once they prospered (vv. 15-18). Because of this betrayal, the song warns of severe divine judgment, with God hiding His face and sending famine, plague, and sword (vv. 19-27). However, God promises to eventually vindicate His people, avenge His servants, and bring atonement to His land so that His enemies do not boast (vv. 36-43). The chapter concludes with Moses exhorting the people to keep the law (vv. 44-47), followed by God's command for Moses to ascend Mount Nebo to view the promised land and die, as a consequence of his trespass at the waters of Meribah (vv. 48-52). Reception: The Catholic tradition receives the Song of Moses as a profound summary of salvation history, rich in typology and theological foundations. A major point of Patristic reception centers on the division of the nations (vv. 8-9). Relying on the Septuagint reading ('according to the number of the angels of God'), both Eastern and Latin theologians, including Augustine and Thomas Aquinas, derive a theology of angelic governance, teaching that God delegated the administration of Gentile nations to angelic powers while reserving Israel as His direct portion. Verse 39 ('I kill, and I make alive') served as a crucial proof-text for early Christian orthodoxy; Irenaeus employed it to refute Gnostic and Marcionite dualism, proving that the God of justice who strikes is identical to the God of mercy who heals. The calling of a 'foolish nation' (v. 21) is read fundamentally as the prophetic warrant for the Catholicity of the Church, where the inclusion of the Gentiles provokes the physical descendants of Israel to jealousy. Typologically, the 'Rock' (vv. 4, 13) is universally identified as Christ; the 'honey out of the rock, and oil out of the flinty rock' (v. 13) are read sacramentally as the sweetness of the Holy Spirit and the anointing of Chrismation flowing from the pierced side of the Savior.

Eastern Orthodox

In its immediate context, Deuteronomy 32 centers on the 'Song of Moses' (verses 1-43), a prophetic covenant lawsuit that invokes heaven and earth as witnesses (verse 1). The poem contrasts the unyielding faithfulness and perfection of God, 'the Rock' (verse 4), with the future corruption and apostasy of Israel (verses 5, 15). It recounts God's election and providential care in the wilderness, foresees Israel abandoning God to worship foreign deities and demons (verse 17), and details the severe divine judgment that will follow (verses 19-27). The song concludes with a promise of ultimate vindication, vengeance upon Israel's enemies, and merciful atonement for His land and people (verses 36-43). The chapter ends with God's command for Moses to ascend Mount Nebo to view the promised land before dying, as a consequence of his earlier failure to uphold God's holiness (verses 48-52). Reception: The Eastern Orthodox reception of Deuteronomy 32 is heavily shaped by the Septuagint (LXX) translation, which introduces critical theological and Christological elements not present in the Masoretic Text. A foundational divergence occurs in verse 8, where the LXX reads that God divided the nations 'according to the number of the angels of God' (rather than 'sons of Israel'). Patristic tradition, exemplified by Pseudo-Dionysius the Areopagite, takes this as a revelation of divine governance, teaching that God appointed guardian angels to oversee the gentile nations, while reserving Israel as His direct portion. Furthermore, the LXX expansion of verse 43 commands, 'Let all the angels of God worship Him.' John Chrysostom and others, reading this alongside its quotation in Hebrews, interpret it as a clear Christological prophecy manifesting the divinity of the Son. The warning that Israel sacrificed to 'demons, not God' (verse 17) anchors the Orthodox patristic view of paganism; the gods of the nations are understood not as mere fictions, but as fallen spiritual entities. Additionally, God's declaration in verse 39, 'I kill, and I make alive,' is frequently cited by figures such as Cyril of Jerusalem as an Old Testament proof-text for the bodily resurrection.

Oriental Orthodox

Deuteronomy 32 takes the form of a prophetic covenant lawsuit and song, serving as a final witness against the children of Israel before they enter the Promised Land. Moses calls upon the heavens and the earth to hear his doctrine. The song contrasts the perfect justice and faithfulness of God—referred to repeatedly as 'the Rock'—with the future corruption of the Israelites, whom God cared for and led through the wilderness. It predicts that prosperity will cause the people ('Jeshurun') to grow fat, rebel, and sacrifice to demons. Consequently, God promises severe judgment, famine, and destruction, declaring He will provoke them to jealousy with a 'foolish nation.' Yet, the song concludes with God's vow to take vengeance on Israel's enemies, to vindicate His servants, and to make atonement for His land. Afterward, God commands Moses to ascend Mount Nebo to view the land of Canaan before he dies, a penalty for his earlier failure to uphold God's holiness at Meribah. Reception: The Oriental Orthodox tradition receives the Song of Moses as a profound Christological, ecclesiological, and Trinitarian text, relying heavily on the exegesis of the miaphysite Fathers. Athanasius of Alexandria leverages the theological declarations of this chapter to defend the consubstantiality and unified operation of the Trinity against the Arians; specifically, he interprets God's declaration, 'I kill, and I make alive; I wound, and I heal' (verse 39) as a demonstration of the indivisible power of the Father acting through the Son, who is the very hand of God that heals and raises the dead. Cyril of Alexandria approaches the text typologically, identifying 'the Rock' (verses 4, 13, 15, 18) as a prefiguration of Christ. For Cyril, the rock that yields 'honey' and 'oil' (verse 13) represents the sweet and healing grace of the Savior nourishing the faithful in the wilderness of the world. Ecclesiology is drawn from verses 21 and 43, which the tradition reads as explicitly prophetic of the calling of the Gentiles: the 'foolish nation' that provokes Israel to jealousy is understood to be the Gentile Church, brought into the covenant to replace the unfaithful synagogue.

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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

1Give ear, you heavens, and I will speak. Let the earth hear the words of my mouth. 2My doctrine will drop as the rain. My speech will condense as the dew, as the misty rain on the tender grass, as the showers on the herb. 3For I will proclaim Yahweh’s name. Ascribe greatness to our God! 4The Rock: his work is perfect, for all his ways are just. A God of faithfulness who does no wrong, just and right is he. 5They have dealt corruptly with him. They are not his children, because of their defect. They are a perverse and crooked generation. 6Is this the way you repay Yahweh, foolish and unwise people? Isn’t he your father who has bought you? He has made you and established you. 7Remember the days of old. Consider the years of many generations. Ask your father, and he will show you; your elders, and they will tell you. 8When the Most High gave to the nations their inheritance, when he separated the children of men, he set the bounds of the peoples according to the number of the children of Israel. 9For Yahweh’s portion is his people. Jacob is the lot of his inheritance. 10He found him in a desert land, in the waste howling wilderness. He surrounded him. He cared for him. He kept him as the apple of his eye. 11As an eagle that stirs up her nest, that flutters over her young, he spread abroad his wings, he took them, he bore them on his feathers. 12Yahweh alone led him. There was no foreign god with him. 13He made him ride on the high places of the earth. He ate the increase of the field. He caused him to suck honey out of the rock, oil out of the flinty rock; 14butter from the herd, and milk from the flock, with fat of lambs, rams of the breed of Bashan, and goats, with the finest of the wheat. From the blood of the grape, you drank wine. 15But Jeshurun grew fat, and kicked. You have grown fat. You have grown thick. You have become sleek. Then he abandoned God who made him, and rejected the Rock of his salvation. 16They moved him to jealousy with strange gods. They provoked him to anger with abominations. 17They sacrificed to demons, not God, to gods that they didn’t know, to new gods that came up recently, which your fathers didn’t dread. 18Of the Rock who became your father, you are unmindful, and have forgotten God who gave you birth. 19Yahweh saw and abhorred, because of the provocation of his sons and his daughters. 20He said, “I will hide my face from them. I will see what their end will be; for they are a very perverse generation, children in whom is no faithfulness. 21They have moved me to jealousy with that which is not God. They have provoked me to anger with their vanities. I will move them to jealousy with those who are not a people. I will provoke them to anger with a foolish nation. 22For a fire is kindled in my anger, that burns to the lowest Sheol, devours the earth with its increase, and sets the foundations of the mountains on fire. 23“I will heap evils on them. I will spend my arrows on them. 24They shall be wasted with hunger, and devoured with burning heat and bitter destruction. I will send the teeth of animals on them, with the venom of vipers that glide in the dust. 25Outside the sword will bereave, and in the rooms, terror on both young man and virgin, the nursing infant with the gray-haired man. 26I said that I would scatter them afar. I would make their memory to cease from among men; 27were it not that I feared the provocation of the enemy, lest their adversaries should judge wrongly, lest they should say, ‘Our hand is exalted; Yahweh has not done all this.’” 28For they are a nation void of counsel. There is no understanding in them. 29Oh that they were wise, that they understood this, that they would consider their latter end! 30How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and Yahweh had delivered them up? 31For their rock is not as our Rock, even our enemies themselves concede. 32For their vine is of the vine of Sodom, of the fields of Gomorrah. Their grapes are poison grapes. Their clusters are bitter. 33Their wine is the poison of serpents, the cruel venom of asps. 34“Isn’t this laid up in store with me, sealed up among my treasures? 35Vengeance is mine, and recompense, at the time when their foot slides, for the day of their calamity is at hand. Their doom rushes at them.” 36For Yahweh will judge his people, and have compassion on his servants, when he sees that their power is gone, that there is no one remaining, shut up or left at large. 37He will say, “Where are their gods, the rock in which they took refuge, 38which ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise up and help you! Let them be your protection. 39“See now that I myself am he. There is no god with me. I kill and I make alive. I wound and I heal. There is no one who can deliver out of my hand. 40For I lift up my hand to heaven and declare, as I live forever, 41if I sharpen my glittering sword, my hand grasps it in judgment; I will take vengeance on my adversaries, and will repay those who hate me. 42I will make my arrows drunk with blood. My sword shall devour flesh with the blood of the slain and the captives, from the head of the leaders of the enemy.” 43Rejoice, you nations, with his people, for he will avenge the blood of his servants. He will take vengeance on his adversaries, and will make atonement for his land and for his people. 44Moses came and spoke all the words of this song in the ears of the people, he and Joshua the son of Nun. 45Moses finished reciting all these words to all Israel. 46He said to them, “Set your heart to all the words which I testify to you today, which you shall command your children to observe to do, all the words of this law. 47For it is no vain thing for you, because it is your life, and through this thing you shall prolong your days in the land, where you go over the Jordan to possess it.” 48Yahweh spoke to Moses that same day, saying, 49“Go up into this mountain of Abarim, to Mount Nebo, which is in the land of Moab, that is across from Jericho; and see the land of Canaan, which I give to the children of Israel for a possession. 50Die on the mountain where you go up, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people; 51because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel. 52For you shall see the land from a distance; but you shall not go there into the land which I give the children of Israel.”

KJV · King James Version

1Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. 2My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: 3Because I will publish the name of the Lord: ascribe ye greatness unto our God. 4He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. 5They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. 6Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee? 7Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee. 8When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9For the Lord’s portion is his people; Jacob is the lot of his inheritance. 10He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: 12So the Lord alone did lead him, and there was no strange god with him. 13He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; 14Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. 15But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. 16They provoked him to jealousy with strange gods, with abominations provoked they him to anger. 17They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. 18Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. 19And when the Lord saw it, he abhorred them, because of the provoking of his sons, and of his daughters. 20And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith. 21They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. 22For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. 23I will heap mischiefs upon them; I will spend mine arrows upon them. 24They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. 25The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs. 26I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: 27Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the Lord hath not done all this. 28For they are a nation void of counsel, neither is there any understanding in them. 29O that they were wise, that they understood this, that they would consider their latter end! 30How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? 31For their rock is not as our Rock, even our enemies themselves being judges. 32For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: 33Their wine is the poison of dragons, and the cruel venom of asps. 34Is not this laid up in store with me, and sealed up among my treasures? 35To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. 36For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. 37And he shall say, Where are their gods, their rock in whom they trusted, 38Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection. 39See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. 40For I lift up my hand to heaven, and say, I live for ever. 41If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. 42I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy. 43Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people. 44And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun. 45And Moses made an end of speaking all these words to all Israel: 46And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. 47For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it. 48And the Lord spake unto Moses that selfsame day, saying, 49Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: 50And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people: 51Because ye trespassed against me among the children of Israel at the waters of Meribah–Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. 52Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel.

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意味が変わる相違点 (99)
  • v1 [grammatical]: conjunction versus relative clause object — “and” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the things” (DRC)
  • v1 [grammatical]: imperative versus jussive versus indicative verb mood — “Let the” (WEB, ASV, DRC) vs “and hear O” (KJV, DARBY, WEBSTER) vs “thou dost” (YLT)
  • v1 [lexical]: synonyms for words/speech or listening — “the words” (KJV, DARBY, WEBSTER) vs “hear” (WEB, ASV) vs “sayings” (YLT) vs “give ear to” (DRC)
  • v2 [lexical]: prepositional phrase versus direct noun for drops/showers — “on” (WEB, YLT, DARBY) vs “the showers upon” (KJV, ASV, WEBSTER) vs “drops” (DRC)
  • v2 [lexical]: synonyms for low vegetation — “grass” (KJV, DARBY, WEBSTER, DRC) vs “herb” (WEB, ASV, YLT)
  • v4 [lexical]: adjective versus noun describing God's ways — “just” (WEB, YLT) vs “judgment a” (KJV, WEBSTER) vs “justice” (ASV) vs “righteousness” (DARBY) vs “judgments” (DRC)
  • v5 [interpretive]: interpreting a difficult Hebrew phrase regarding the defect/blemish of the children — “children they are” (KJV, WEBSTER) vs “because of their defect” (WEB) vs “it is their blemish” (ASV) vs “sons” (YLT) vs “children's is their spot” (DARBY) vs “in their filth” (DRC)
  • v5 [lexical]: synonyms for crookedness/perversity — “perverse and crooked generation” (WEB, KJV, ASV, WEBSTER) vs “generation” (YLT) vs “and perverted” (DARBY) vs “wicked perverse” (DRC)
  • v6 [lexical]: phrasing of foolishness or senselessness — “unwise is not” (KJV, ASV, WEBSTER) vs “people Isn’t” (WEB) vs “not wise” (YLT) vs “people” (DARBY) vs “senseless people” (DRC)
  • v6 [stylistic]: (vv 6, 7, 50, 51) archaic versus contemporary pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v6 [lexical]: synonyms for establishing, making, or creating — “established thee” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “doth establish” (YLT) vs “created” (DRC)
  • v7 [lexical]: synonyms for showing, telling, or declaring — “show you your” (WEB) vs “will shew thee thy” (KJV) vs “show Thine” (ASV) vs “doth tell Thine” (YLT) vs “Thine” (DARBY) vs “show” (WEBSTER) vs “declare to” (DRC)
  • v7 [lexical]: synonyms for communicating/telling — “will tell thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “say to” (YLT)
  • v8 [interpretive]: translating 'adam' as the proper name Adam or generally as 'men' — “Adam” (KJV, YLT, DARBY, WEBSTER, DRC) vs “men” (WEB, ASV)
  • v8 [lexical]: synonyms for establishing or appointing boundaries — “set” (WEB, KJV, ASV, DARBY, WEBSTER) vs “setteth up” (YLT) vs “appointed” (DRC)
  • v8 [grammatical]: Third-person number differs: YLT use the singular ("him"/"his") where WEB, KJV, ASV, DARBY, WEBSTER use the plural ("them"/"their").
  • v9 [lexical]: translation or transliteration of the divine name, with varying conjunctions — “For the Lord’s” (KJV, WEBSTER) vs “Jehovah's” (YLT, DARBY) vs “Yahweh’s” (WEB) vs “Jehovah’s” (ASV) vs “But” (DRC)
  • v10 [lexical]: translating the root for encircling, leading, or turning — “led” (KJV, WEBSTER, DRC) vs “compassed” (ASV, DARBY) vs “surrounded” (WEB) vs “turneth” (YLT)
  • v10 [lexical]: synonyms for caring for, instructing, or watching over — “cared for” (WEB, ASV) vs “about he instructed” (KJV, WEBSTER) vs “round causeth” (YLT) vs “watched over” (DARBY) vs “and taught” (DRC)
  • v10 [lexical]: synonyms for guarding or keeping — “kept” (WEB, KJV, ASV, WEBSTER, DRC) vs “keepeth” (YLT) vs “preserved” (DARBY)
  • v12 [lexical]: synonyms for foreign or alien — “strange” (KJV, YLT, DARBY, WEBSTER, DRC) vs “foreign” (WEB, ASV)
  • v13 [lexical]: synonyms for causing to ride or setting — “made” (WEB, KJV, ASV, DARBY, WEBSTER) vs “maketh” (YLT) vs “set” (DRC)
  • v13 [grammatical]: verb tense/mood and noun formulation for eating produce — “might eat the increase” (KJV, WEBSTER) vs “ate” (WEB) vs “did” (ASV) vs “eateth” (YLT) vs “ate produce” (DARBY) vs “fruits” (DRC)
  • v13 [grammatical]: singular versus plural field, and conjunction presence — “field” (WEB, ASV, DARBY) vs “fields and” (KJV, YLT, WEBSTER) vs “that” (DRC)
  • v13 [lexical]: translation of flinty rock/stone — “flinty rock” (WEB, KJV, ASV, DARBY, WEBSTER) vs “flint of a” (YLT) vs “hardest stone” (DRC)
  • v14 [lexical]: synonyms for herd animals and their produce — “the herd” (ASV, YLT, DRC) vs “from the herd” (WEB) vs “Butter of kine” (KJV) vs “Cream” (DARBY) vs “cows” (WEBSTER)
  • v14 [lexical]: synonyms for flock/sheep — “of sheep” (KJV, DARBY, WEBSTER) vs “the flock” (ASV, YLT) vs “from the flock” (WEB) vs “the” (DRC)
  • v14 [lexical]: specificity of the animal gender (goats vs he-goats) — “goats” (WEB, KJV, ASV, WEBSTER, DRC) vs “he-goats” (YLT, DARBY)
  • v15 [interpretive]: transliterating the poetic name 'Jeshurun' versus translating it as 'The beloved' — “But Jeshurun waxed” (KJV, ASV, WEBSTER) vs “grew” (WEB) vs “And waxeth” (YLT) vs “Then grew” (DARBY) vs “The beloved grew” (DRC)
  • v15 [grammatical]: shifts in verb tense and person (you vs he) — “kicked thou art waxen” (KJV, DARBY) vs “You have grown” (WEB) vs “waxed” (ASV) vs “doth kick hast been” (YLT) vs “hast waxed” (WEBSTER) vs “he grew” (DRC)
  • v15 [grammatical]: verb phrasing and conjunction presence — “thou art grown” (KJV, ASV, DARBY, WEBSTER) vs “You have” (WEB) vs “hast been” (YLT) vs “and” (DRC)
  • v15 [lexical]: synonyms for forsaking or abandoning — “forsook” (KJV, ASV, WEBSTER, DRC) vs “abandoned” (WEB) vs “leaveth” (YLT) vs “gave up” (DARBY)
  • v15 [stylistic]: (vv 15, 37, 46) relative pronoun choice — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV)
  • v15 [interpretive]: translating as abstract 'salvation' versus personal agent 'saviour' — “salvation” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “saviour” (DRC)
  • v16 [lexical]: synonyms for inciting or provoking — “moved” (WEB, ASV, DARBY) vs “provoked” (KJV, WEBSTER, DRC) vs “make” (YLT)
  • v16 [grammatical]: arrangement of prepositional phrases and objects — “to anger” (KJV, ASV, DARBY, WEBSTER) vs “with abominations” (WEB) vs “angry” (YLT) vs “up with their abominations” (DRC)
  • v21 [lexical]: synonyms for provoking or making jealous — “moved” (WEB, KJV, ASV, DARBY, WEBSTER) vs “made” (YLT) vs “provoked” (DRC)
  • v22 [lexical]: synonyms for kindling or setting on fire — “set on fire the” (KJV, WEBSTER) vs “setteth” (ASV, YLT) vs “sets” (WEB) vs “its produce And to” (DARBY) vs “shall burn” (DRC)
  • v23 [lexical]: synonyms for piling or gathering disasters — “will heap mischiefs upon” (KJV, DARBY, WEBSTER) vs “evils” (ASV, DRC) vs “evils on” (WEB) vs “gather” (YLT)
  • v23 [lexical]: preposition choice and verb synonyms for expending arrows — “upon” (KJV, ASV, WEBSTER) vs “on” (WEB) vs “I consume” (YLT) vs “will I spend against” (DARBY) vs “among” (DRC)
  • v24 [lexical]: synonyms for beasts/animals and verbs of sending — “beasts upon” (KJV, WEBSTER, DRC) vs “animals on” (WEB) vs “will I send” (ASV) vs “I send” (YLT) vs “will I send against” (DARBY)
  • v24 [lexical]: synonyms for dust/ground and addition of specific creatures — “dust” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “ground and of serpents” (DRC)
  • v27 [grammatical]: singular versus plural demonstrative — “this” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “these things” (DRC)
  • v29 [grammatical]: exclamatory optative versus conditional formulation — “Oh” (WEB, ASV, DARBY) vs “O that” (KJV, WEBSTER, DRC) vs “If” (YLT)
  • v29 [grammatical]: verb mood and tense differences for hypothetical state — “were” (WEB, KJV, ASV, YLT, WEBSTER) vs “had been” (DARBY) vs “would be” (DRC)
  • v29 [lexical]: synonyms for final end — “latter” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “last” (DRC)
  • v30 [grammatical]: modal verb variation — “should” (KJV, ASV, WEBSTER, DRC) vs “could” (WEB, DARBY) vs “doth” (YLT)
  • v30 [lexical]: synonyms for pursuing or chasing — “chase” (WEB, KJV, ASV, DARBY, WEBSTER) vs “pursue” (YLT) vs “pursue after” (DRC)
  • v30 [interpretive]: translating the divine epithet 'Rock' literally versus simply as 'God' — “Rock had” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hath” (YLT) vs “God” (DRC)
  • v30 [lexical]: divine name usage and synonyms for handing over/shutting up — “the Lord had shut” (KJV, WEBSTER, DRC) vs “Jehovah delivered” (ASV, DARBY) vs “Yahweh delivered” (WEB) vs “Jehovah hath” (YLT)
  • v31 [interpretive]: translating 'Rock' metaphorically as 'gods' or leaving it literal — “our Rock even” (WEB, KJV, ASV, WEBSTER) vs “is their rock And” (YLT) vs “Let” (DARBY) vs “their gods” (DRC)
  • v31 [grammatical]: participial versus indicative phrasing of the concession — “themselves being judges” (KJV, ASV, WEBSTER) vs “are” (YLT, DRC) vs “concede” (WEB) vs “be” (DARBY)
  • v32 [lexical]: synonyms for vine/vineyard — “vine” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “vineyard” (DRC)
  • v32 [lexical]: synonyms for fields or surrounding lands — “fields” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “suburbs” (DRC)
  • v33 [lexical]: translating 'rosh' as poison or gall — “poison” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “gall” (DRC)
  • v33 [lexical]: translating 'tanninim' as dragons or serpents — “dragons and” (KJV, DARBY, WEBSTER, DRC) vs “serpents” (WEB, ASV) vs “is their wine” (YLT)
  • v33 [interpretive]: translating a specific venomous snake versus a descriptive phrase 'which is incurable' — “asps” (WEB, KJV, ASV, YLT, WEBSTER) vs “vipers” (DARBY) vs “which is incurable” (DRC)
  • v35 [grammatical]: syntactic phrasing of possession for vengeance — “is mine” (WEB, ASV, DARBY) vs “To me belongeth vengeance” (KJV, WEBSTER) vs “Mine are” (YLT) vs “Revenge is mine” (DRC)
  • v36 [grammatical]: divine name usage and verb tense for judging — “For the Lord shall” (KJV, WEBSTER) vs “Jehovah will” (ASV, DARBY) vs “Yahweh will” (WEB) vs “Jehovah doth” (YLT) vs “will” (DRC)
  • v37 [grammatical]: verb tense and modal variations — “shall say” (KJV, DARBY, WEBSTER, DRC) vs “will” (WEB, ASV) vs “hath said” (YLT)
  • v37 [lexical]: synonyms for taking refuge or trusting — “trusted” (KJV, YLT, DARBY, WEBSTER, DRC) vs “took refuge” (WEB, ASV)
  • v38 [lexical]: synonyms and number variation for libations — “drink offerings” (KJV, DRC) vs “drink-offering” (ASV, DARBY) vs “offering” (WEB) vs “libation” (YLT) vs “drink-offerings” (WEBSTER)
  • v38 [stylistic]: synonyms for rising — “rise up” (WEB, KJV, ASV, DARBY, WEBSTER) vs “arise” (YLT, DRC)
  • v39 [lexical]: translating 'ata as 'now' or reflecting emphasis — “now” (WEB, KJV, ASV, DARBY, WEBSTER) vs “ye” (YLT, DRC)
  • v39 [lexical]: prepositional nuance for accompanying/beside — “with” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “besides” (DRC)
  • v39 [lexical]: synonyms for killing — “kill” (WEB, KJV, ASV, DARBY, WEBSTER) vs “put to death” (YLT) vs “will” (DRC)
  • v39 [lexical]: synonyms for making alive or keeping alive — “make alive” (WEB, KJV, ASV, DARBY, WEBSTER) vs “keep” (YLT) vs “will to live” (DRC)
  • v39 [lexical]: synonyms for wounding or striking — “wound” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have smitten” (YLT) vs “will strike” (DRC)
  • v40 [lexical]: synonyms for speech acts and aspect — “say” (KJV, DARBY, WEBSTER) vs “declare as” (WEB) vs “As” (ASV) vs “have said” (YLT) vs “I will” (DRC)
  • v40 [lexical]: translating 'olam as forever or to the age — “for ever” (KJV, ASV, DARBY, WEBSTER, DRC) vs “forever” (WEB) vs “to the age” (YLT)
  • v41 [interpretive]: translating 'baraq' as an adjective for the sword (glittering) or literally as lightning — “my” (WEB, ASV, YLT, DARBY, WEBSTER) vs “and mine” (KJV) vs “as the lightning my” (DRC)
  • v41 [lexical]: synonyms for holding or grasping — “take hold on” (KJV, ASV, WEBSTER, DRC) vs “grasps it in” (WEB) vs “doth lay” (YLT) vs “of” (DARBY)
  • v41 [lexical]: synonyms for returning or rendering vengeance — “will render” (KJV, ASV, DARBY, WEBSTER, DRC) vs “take” (WEB) vs “turn back” (YLT)
  • v41 [lexical]: synonyms for enemies/adversaries — “adversaries” (ASV, YLT, DARBY) vs “my” (WEBSTER, DRC) vs “on my adversaries” (WEB) vs “to mine enemies” (KJV)
  • v42 [interpretive]: translating 'rosh' contextually as head, bare head, or beginning — “head” (WEB, ASV, YLT, DARBY) vs “beginning” (KJV, WEBSTER) vs “bare head” (DRC)
  • v42 [interpretive]: translating the obscure term 'pera'ot' as leaders, freemen, or enemies — “leaders of the” (WEB, ASV) vs “enemy” (KJV, WEBSTER) vs “freemen of the” (YLT) vs “princes of the” (DARBY) vs “enemies” (DRC)
  • v43 [lexical]: synonyms for rendering or avenging — “and will render” (KJV, ASV, WEBSTER, DRC) vs “He take” (WEB) vs “He avengeth” (YLT) vs “rendereth” (DARBY)
  • v43 [lexical]: synonyms for adversaries and prepositional choices — “to his adversaries” (KJV, ASV, WEBSTER) vs “on” (WEB) vs “He turneth back on” (YLT) vs “enemies” (DARBY) vs “their enemies” (DRC)
  • v44 [stylistic]: archaic versus modern verb form — “spoke” (WEB, DARBY, WEBSTER, DRC) vs “spake” (KJV, ASV) vs “speaketh” (YLT)
  • v44 [lexical]: synonyms for song/canticle — “song” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “canticle” (DRC)
  • v45 [grammatical]: preposition versus participial phrasing — “to” (WEB, KJV, ASV, DARBY, WEBSTER) vs “unto” (YLT) vs “speaking” (DRC)
  • v46 [grammatical]: singular versus plural for 'heart' and preposition differences — “heart to” (WEB, YLT) vs “hearts unto” (KJV, DARBY) vs “heart” (ASV) vs “to” (WEBSTER) vs “on” (DRC)
  • v46 [grammatical]: prepositional and verb aspect variations — “testify among” (KJV, DARBY, WEBSTER) vs “to” (WEB, DRC) vs “unto” (ASV) vs “am testifying against” (YLT)
  • v46 [lexical]: synonyms for observing or taking heed — “observe” (WEB, KJV, ASV, YLT, WEBSTER) vs “take heed” (DARBY) vs “and” (DRC)
  • v46 [interpretive]: expanding 'the words of' to 'what is written in' — “the words of” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “that is written in” (DRC)
  • v47 [grammatical]: phrasing of movement and relative clauses for crossing the Jordan — “land whither ye go” (KJV, ASV, WEBSTER) vs “where you” (WEB) vs “ground are passing” (YLT) vs “whereunto pass” (DARBY) vs “you are going” (DRC)
  • v48 [stylistic]: synonyms for 'same' or 'selfsame' — “same” (WEB, DARBY, WEBSTER) vs “that selfsame” (KJV, ASV) vs “in this” (YLT) vs “the same” (DRC)
  • v49 [lexical]: synonyms for going up or ascending — “Go” (WEB, DARBY, DRC) vs “Get thee up into” (KJV, ASV) vs “Go unto” (YLT) vs “Ascend” (WEBSTER)
  • v49 [stylistic]: mountain versus mount — “mountain” (KJV, DARBY, WEBSTER, DRC) vs “of” (WEB, ASV) vs “mount” (YLT)
  • v49 [lexical]: synonyms for seeing or beholding — “behold” (KJV, ASV, DARBY, WEBSTER) vs “see” (WEB, YLT, DRC)
  • v49 [grammatical]: verb tense and preposition variations for giving the land — “give unto” (KJV, ASV, DARBY) vs “to” (WEB, WEBSTER) vs “am giving to” (YLT) vs “will deliver to” (DRC)
  • v50 [grammatical]: pluralization of people/peoples and preposition differences — “unto thy people” (KJV, ASV, YLT) vs “to” (WEBSTER, DRC) vs “to your” (WEB) vs “peoples” (DARBY)
  • v50 [lexical]: prepositional variation for 'in' vs 'on' the mount — “in” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB, DARBY) vs “the” (YLT)
  • v50 [stylistic]: unto versus to — “unto” (KJV, ASV, YLT, DARBY) vs “to” (WEB, WEBSTER, DRC)
  • v50 [grammatical]: singular versus plural people/peoples — “people” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “peoples” (DARBY)
  • v51 [lexical]: preposition choice (among vs in) — “among” (WEB, KJV, DARBY, WEBSTER) vs “in” (ASV, YLT, DRC)
  • v51 [lexical]: translating 'betok' as 'among the children' versus 'in the midst' — “children” (WEB, KJV, DARBY, WEBSTER) vs “midst of the” (ASV, DRC) vs “midst” (YLT)
  • v51 [interpretive]: translating Meribah-Kadesh as a proper place name versus literal 'waters of contradiction' — “Meribah–Kadesh in the wilderness” (KJV, DARBY, WEBSTER) vs “Meribah of Kadesh” (WEB, ASV) vs “Meribath-Kadesh” (YLT) vs “contradiction Cades” (DRC)
  • v52 [grammatical]: verb tense/aspect variations for giving — “give” (WEB, KJV, ASV, DARBY, WEBSTER) vs “am giving to” (YLT) vs “will to” (DRC)

このページの背景

原文。 Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Westminster Leningrad Codex (Hebrew), with reference to variants from the Dead Sea Scrolls (4QDeut) and the Septuagint (LXX).

神の御名: YHWH (the LORD), Elohim (God), El (God) — render YHWH and Elohim distinguishably。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

Deuteronomy 32, known as the 'Song of Moses,' is a highly sophisticated Hebrew poem functioning as a prophetic witness against Israel, appended by a narrative framework (vv. 44-52) concerning Moses's impending death on Mount Nebo. Form-critical scholarship identifies the poem's primary literary genre as a covenant lawsuit (Hebrew 'rib'), beginning with the traditional invocation of heaven and earth as cosmic witnesses (v. 1). Textual-critical analysis reveals that this chapter contains some of the most significant textual variants in the Hebrew Bible. In verse 8, the Masoretic Text (MT) reads 'sons of Israel,' but Qumran fragments (such as 4QDeut-j) and the Septuagint preserve the older reading 'sons of God' (bene elohim). Similarly, verse 43 features a substantially longer text in Qumran and the Septuagint, including commands for other divine beings to worship Yahweh. The poem recounts Yahweh's provision in the wilderness (vv. 10-14), Israel's apostasy under the ironic moniker 'Jeshurun' (v. 15), and the ensuing divine judgment (vv. 19-27) before concluding with Yahweh's vindication of his people against their enemies (vv. 34-43).

Jewish interpretation

In the form of a sweeping prophetic poem, Moses calls heaven and earth to witness the covenant. He contrasts God's perfect justice and faithfulness (epitomized by the title 'The Rock') with Israel's future corruption. The song recounts God's gracious election and care for Israel in the wilderness, predicting that Israel will become complacent ('Jeshurun grew fat') and turn to idolatry. This provokes God's intense anger and near-total destruction of the people. However, to prevent Israel's enemies from boasting that their own power achieved this victory, God spares a remnant. Ultimately, God exacts vengeance on the enemies and brings atonement and vindication to His land and people. Following the song, God commands Moses to ascend Mount Nebo to view the Promised Land before his death.

Latter-day Saint

In its immediate context, Deuteronomy 32 is a prophetic covenant lawsuit ('rib') presented as a song. Moses calls the heavens and earth to witness God's perfect justice and faithfulness as the 'Rock' (vv. 1-4). The song recounts God's election and nurturing of Israel, followed by Israel's prosperity, which leads to complacency and idolatry—'Jeshurun waxed fat, and kicked' (v. 15). The text details God's subsequent wrath, His decision to scatter them, and ultimately His vengeance against their enemies and atonement for His land. The chapter concludes with God commanding Moses to ascend Mount Nebo to view the promised land and die there because of his previous transgression (vv. 48-52).

Jehovah's Witnesses

In its narrative context, Moses delivers a prophetic song to the Israelites just before his death, serving as a witness against the nation for their future unfaithfulness. The song recounts Jehovah's faithful and protective dealings with Israel in the wilderness, foretells their stubborn rebellion and idolatry, outlines the severe divine discipline that will follow, and concludes with a promise of God's ultimate vengeance against their enemies and atonement for His people.

NCBによる翻訳の選択 (43)
  • v1: and — Follows the simple conjunctive sequence w-tishma rather than translating as a relative object
  • v1: and let the earth hear — Accurate to the jussive form of tishma
  • v1: the heavens / the earth — Preserves the definite article patterns from the source text
  • v2: like showers — Reflects the kaf prefix indicating a simile consistently across all four comparisons
  • v3: the LORD — Maps the divine name YHWH systematically to the LORD
  • v4: The Rock — Makes a deliberate choice to retain the literal capitalized noun, touching on the claim, disputed among traditions, that the description of God as the flawless Rock establishes His perfect justice and vindicates His character
  • v4: justice — Translates mishpat accurately as an abstract noun characterizing God's ways
  • v5: they are not his children, it is their blemish — Maintains the abrupt rhythmic syntax of shihet lo lo banav mumam
  • v6: Retains plural-to-singular shifts — Preserves the source text's rhetorical pivot from a collective address to an individual one
  • v6: your — Uses contemporary English pronoun forms
  • v8: sons of Israel — Follows the provided Masoretic Text reading bene yisrael exclusively
  • v8: Adam — Treats adam as a proper name recognizing the primordial context of division
  • v10: Consistent verb + him pattern — Approximates the rhythmic assonance of the -ehu verbal suffixes
  • v10: encircled — Accurately reflects the polel verb yesovevenhu regarding protective custody
  • v11: him — Preserves the singular suffixes from the source text where archaic translations switch to plural
  • v14: Preserves 2nd person singular 'you drank' — Accurately reflects the sudden direct address shift to tishteh
  • v15: Jeshurun — Transliterates the specific poetic name rather than treating it merely adjectivally
  • v15: Preserves 3sg-to-2sg-to-3sg shifts — Captures the vivid rhetorical pronoun shifts in the poem's accusation
  • v15: salvation — Translates yeshu'ato literally as an abstract noun
  • v17: no God — Emphasizes the rhythmic poetic negation and exact mapping of lo
  • v21: made me jealous / I will make them jealous — Preserves the chiastic figura etymologica directly matching the people's actions and God's response
  • v22: sets ablaze — Captures the intense alliterative fire verb tilahet
  • v24: beasts — Behemot functions here idiomatically as predatory wild beasts
  • v27: this — Translates the demonstrative zot as singular
  • v29: If only — Translates the particle lu as expressing a strong counterfactual wish
  • v30: Rock — Maintains the literal poetic metaphor Tzur
  • v31: rock — Preserves the literal contrast between their rock and our Rock without flattening to gods
  • v32: vine — Gefen literally and consistently means vine
  • v33: dragons — Translates tanninim referencing mythical or fearsome reptilian creatures
  • v33: vipers — Translates petanim specifically as a venomous snake
  • v35: Vengeance is mine — Follows the emphatic fronting of li (to me)
  • v38: Preserves 3pl to 2pl shift — Accurately reflects the final sarcastic shift from describing the gods to directly addressing the people in second person
  • v39: kill / make alive — Makes a deliberate choice to use direct, literal active verbs, touching on the claim, disputed among traditions, that this proves His active, meticulous providence over all physical life and spiritual regeneration
  • v41: flashing — Renders baraq literally conveying a flash of lightning applied metaphorically to the blade
  • v42: head — Contextualizes rosh geographically or biologically as the heads/leaders of the enemy
  • v43: Rejoice, O nations, with his people — Translates the Masoretic Text exclusively, omitting the Qumran textual addition
  • v46: heart — Translates the singular levavchem
  • v46: observe and do, all the words of this law — Makes a deliberate choice to render the specific phrasing 'this law' literally, touching on the claim, disputed among traditions, that this command is covenant-specific to national Israel
  • v47: your life — Makes a deliberate choice to translate hayyechem directly, touching on the claim, disputed among traditions, that this emphasizes the vital necessity of commandment-keeping
  • v48: this very — Accurately reflects the idiom be-etzem ha-yom ha-zeh in dignified contemporary English
  • v50: people — Uses 'people' as the collective English equivalent of the plural 'ammeka
  • v51: in the midst — Translates the spatial preposition be-tokh literally
  • v51: Meribath-Kadesh — Treats the phrase construct as a hyphenated proper place name
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 20, 2026、gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)