ManyBibles

ガラテヤの信徒への手紙 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

1O foolish Galatians, who has bewitched you so that you do not obey the truth, before whose eyes Jesus Christ was publicly portrayed as crucified? 2This only I want to learn from you: Did you receive the Spirit by works of the law, or by hearing with faith? 3Are you so foolish? Having begun by the Spirit, are you now being completed by the flesh? 4Did you suffer so many things in vain?—if indeed it was in vain. 5Does he then who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing of faith? 6Just as Abraham believed God, and it was credited to him for righteousness. 7Know then that those of faith, these are the sons of Abraham. 8And the Scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the good news beforehand to Abraham, saying, "In you all the nations will be blessed." 9So then, those of faith are blessed together with faithful Abraham. 10For all who are of works of the law are under a curse; for it is written, "Cursed is everyone who does not abide by all the things written in the book of the law, to do them." 11Now it is evident that no one is justified before God by the law, because "The righteous will live by faith." 12But the law does not rest on faith; rather, "The one who does them will live by them." 13Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, "Accursed is everyone who hangs on a tree"— 14that the blessing of Abraham might come to the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith. 15Brothers, I speak according to man: even a man's validated covenant no one sets aside or adds to. 16Now the promises were spoken to Abraham and to his seed. It does not say, "And to seeds," as of many, but as of one, "And to your seed," who is Christ. 17And this I say: a covenant previously validated by God in Christ, the law, which came four hundred and thirty years later, does not invalidate, so as to abolish the promise. 18For if the inheritance is by law, it is no longer by promise; but God has graciously given it to Abraham by promise. 19Why then the law? It was added because of transgressions, until the seed should come to whom it had been promised, having been ordained through angels by the hand of a mediator. 20Now a mediator is not of one, but God is one. 21Is the law then contrary to the promises of God? May it never be! For if a law had been given that was able to impart life, then truly righteousness would have been by the law. 22But the Scripture confined all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe. 23Now before faith came, we were held in custody under the law, confined together for the faith that was about to be revealed. 24Therefore the law has become our tutor to lead us to Christ, so that we might be justified by faith. 25But now that faith has come, we are no longer under a tutor. 26For you are all sons of God through faith in Christ Jesus. 27For as many of you as were baptized into Christ have put on Christ. 28There is neither Jew nor Greek, there is neither slave nor free, there is no male and female; for you are all one in Christ Jesus. 29And if you are Christ's, then you are Abraham's seed, and heirs according to promise.

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

各教派が一致している点

Universally, all traditions agree that the Galatians erred by seeking perfection through works of the Mosaic Law rather than continuing in the Spirit, and that the Law functioned merely as a temporary pedagogue to expose sin until the arrival of justifying faith. It is broadly affirmed that the promise of justification predated the Law and was made to Abraham and his singular seed, Christ, who redeemed humanity by becoming a curse on the tree. Across all families, it is recognized that through… 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 promise of justification was made to Abraham and his singular 'seed', Christ, predating and superseding the later Mosaic Law. (8 affirm)
  • Christ redeemed humanity from the curse of the law by becoming a curse Himself, hanging on a tree. (8 affirm)

各教派の相違点

  • The Abrahamic promises apply exclusively to a spiritual seed in Christ, terminating the expectation that church membership is based on physical descent.

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

  • The pedagogical 'schoolmaster' or 'tutor' includes the moral law, which terrifies the conscience to drive sinners to Christ.

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

  • The pedagogical 'schoolmaster' or 'tutor' refers strictly to the temporary ceremonial observances of the Mosaic code.

    orthodox: AFFIRM; lutheran: DENY; reformed: DENY; anabaptist: DENY; adventist: DENY

  • The 'works of the law' denote temporary Mosaic ritual observances rather than human synergistic cooperation with God in general.

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

  • The abolition of the Law as a tutor means Old Testament precedents cannot authorize New Testament ethics or worship practices.

    anabaptist: AFFIRM; adventist: DENY; restorationist: AFFIRM

  • Justification is exclusively by faith, as the law only brings a curse upon those who fail to keep it perfectly.

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

  • Christ actively absorbed the curse of the broken law on the cross in a penal substitutionary exchange.

    oriental-orthodox: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM

  • Entire sanctification and Christian perfection must be received by faith rather than human effort, just as initial justification is.

    orthodox: DENY; methodist: AFFIRM

  • Justification by faith is inextricably bound to the sacrament of baptism, whereby the believer 'puts on Christ'.

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

  • Faith that makes one a child of God is completed and actualized in the act of being baptized in water.

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

  • Baptism into Christ requires a conscious profession of faith, rendering infant baptism invalid.

    reformed: DENY; baptist: AFFIRM; anabaptist: AFFIRM

  • Believers and their children are the true offspring of Abraham, ensuring continuity of the covenant community and the validity of infant baptism.

    reformed: AFFIRM; baptist: DENY; anabaptist: DENY

  • Baptism is an objective means of grace by which believers are clothed in the alien, forensic righteousness of Christ.

    catholic: QUALIFY; orthodox: DENY; lutheran: AFFIRM; baptist: DENY; anabaptist: QUALIFY

  • 'Putting on Christ' in baptism initiates an ontological transformation of the believer into the likeness of the Son.

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

  • The declaration that there is 'neither male nor female' provides a theological mandate for the ordination of women and full ecclesial equality.

    anglican: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: QUALIFY

  • The spiritual equality of all believers in Christ abolishes barriers to fellowship without erasing complementary gender roles in the assembly.

    anglican: QUALIFY; methodist: DENY; pentecostal: DENY; restorationist: QUALIFY

  • The erasure of social, ethnic, and gender boundaries constitutes a concrete, socio-political reality of equality and nonviolent discipleship in the visible church.

    anglican: QUALIFY; methodist: QUALIFY; anabaptist: AFFIRM; adventist: QUALIFY

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 epistle, Paul delivers a severe rebuke to the Galatians for regressing from the Gospel of grace to the observances of the Mosaic Law. He anchors his argument in their own experience: they received the Spirit not by 'works of the law' but by the 'hearing of faith' (Galatians 3:2-5). To demonstrate that faith precedes the Law, Paul uses the patriarch Abraham, who was justified by faith centuries before the Law was given (verses 6-9). Paul argues that the Law brings a curse for those who fail to keep it entirely, a curse from which Christ redeemed humanity by becoming a curse Himself on the tree (verses 10-14). The Law, arriving 430 years after the promise to Abraham, does not annul the promise to Abraham's 'seed' (Christ); rather, it was added because of transgressions, serving as a temporary 'pedagogue' or tutor to guard humanity until faith in Christ was revealed (verses 15-25). The chapter concludes by declaring that through faith, realized in baptism, believers 'put on Christ,' becoming adopted children of God and transcending all worldly divisions of ethnicity, social status, and sex, thus becoming the true heirs of Abraham's promise (verses 26-29). Reception: The Catholic tradition reads Galatians 3 as a foundational text for the theology of justification, the relationship between the Old and New Covenants, and sacramental incorporation into Christ. Rejecting any absolute separation between faith and sacraments, Catholic exegesis tightly binds justification by faith (verses 11, 26) to the sacrament of Baptism (verse 27). The Council of Trent, in its 'Decree on Justification,' draws heavily on verse 22 to declare that all humanity was 'shut up under sin' and that neither the gentiles by the law of nature nor the Jews by the letter of the Mosaic Law could be liberated without the grace of Christ, which is applied through the 'sacrament of faith' (baptism). The tradition understands the Law's role as a 'pedagogue' (verse 24) through the lens of Latin Fathers like Augustine of Hippo ('Exposition of the Epistle to the Galatians') and scholastics like Thomas Aquinas ('Commentary on the Epistle to the Galatians'). They teach that the Law was good and necessary, but functionally incomplete; it exposed sin and restrained it through fear, but it could not confer the grace required to heal the human will. Eastern Catholic theology provides a complementary emphasis on deification (theosis), particularly concerning verse 27. John Chrysostom ('Homilies on Galatians') insists that 'putting on Christ' is not a mere forensic declaration of righteousness, but a profound, ontological transformation. The baptized believer actually takes on the form of the Son, participating deeply in the divine life. This Eastern reading highlights that the transcendence of social and ethnic barriers (verse 28) is a direct result of this new, shared ontological reality in the Body of Christ.

Eastern Orthodox

Paul sharply rebukes the Galatians for reverting to fleshly ritual observances of the Torah after receiving the Holy Spirit through faith. He demonstrates that Abraham was justified by faith before the Law existed, making true children of Abraham those who share his faith. The Mosaic Law is portrayed as a temporary addition, a strict tutor or pedagogue given because of transgressions to govern the people until the arrival of the promised single Seed, Christ. Now that faith has come, believers are no longer under the tutor but are mature children of God, having been united with Christ in baptism, transcending ethnic, social, and gender divisions. Reception: Eastern Orthodox reception of this chapter emphasizes ontological transformation over purely forensic categories of justification. Patristic commentators, particularly John Chrysostom, read the works of the law as specific Mosaic observances rather than universal human moral effort, guarding the Orthodox synergy of faith and ascetic struggle. Verse 27 is foundational for the doctrine of theosis. Chrysostom argues that in baptism, believers do not merely receive grace but ontologically take on the form of the Son. Furthermore, verse 28 is heavily utilized by Maximus the Confessor to articulate the eschatological healing of human nature. Maximus teaches that Christ, through His incarnation and our participation in Him, overcomes the polarizing divisions introduced by the fall, uniting humanity in the Divine Logos.

Oriental Orthodox

In this chapter, Paul sharply rebukes the Galatians for turning from the hearing of faith to the works of the law (Galatians 3:1-5). He asserts that Abraham was justified by faith, and that true children of Abraham are those of faith, thereby including the Gentiles (Galatians 3:6-9). Paul contrasts the curse of the law with the redemptive act of Christ, who became a curse on the tree to deliver humanity and fulfill the promise of the Spirit (Galatians 3:10-14). The law, which arrived after the covenant of promise, functioned temporarily as a tutor or custodian because of transgressions, leading up to the arrival of the singular Seed, Christ (Galatians 3:15-25). Paul concludes that through faith and baptism, believers have put on Christ, abolishing societal and natural divisions, and making them unified heirs of Abraham's promise (Galatians 3:26-29). Reception: Within the Oriental Orthodox tradition, Galatians 3 is foundational for both Christology and sacramental theology. The most distinctive reception centers on Galatians 3:13, which the miaphysite Fathers utilized heavily against Nestorianism. Cyril of Alexandria repeatedly invoked this verse to defend the hypostatic union: if Christ were merely a human person assumed by the Word, a mere man's death could not reverse the cosmic curse. Instead, it was the one incarnate nature of God the Word who suffered, hung on the tree, and appropriated the curse of the law in His own flesh to abolish it. Severus of Antioch similarly defended this unified Christology, emphasizing that the impassible Word suffered the curse economically in His passible flesh. Furthermore, Galatians 3:27 ('put on Christ') is a cornerstone of the tradition's baptismal theology. In the Syriac Orthodox stream, this verse is interwoven with the narrative of humanity's fall and redemption. Theologians like Jacob of Serugh interpret the baptismal act of 'putting on Christ' as the recovery of the 'Robe of Glory' or 'Garment of Light' that Adam and Eve lost in Paradise, thereby restoring humanity to its original divine likeness.

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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

1Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly portrayed among you as crucified? 2I just want to learn this from you: Did you receive the Spirit by the works of the law, or by hearing of faith? 3Are you so foolish? Having begun in the Spirit, are you now completed in the flesh? 4Did you suffer so many things in vain, if it is indeed in vain? 5He therefore who supplies the Spirit to you and does miracles among you, does he do it by the works of the law, or by hearing of faith? 6Even so, Abraham “believed God, and it was counted to him for righteousness.” 7Know therefore that those who are of faith are children of Abraham. 8The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, “In you all the nations will be blessed.” 9So then, those who are of faith are blessed with the faithful Abraham. 10For as many as are of the works of the law are under a curse. For it is written, “Cursed is everyone who doesn’t continue in all things that are written in the book of the law, to do them.” 11Now that no man is justified by the law before God is evident, for, “The righteous will live by faith.” 12The law is not of faith, but, “The man who does them will live by them.” 13Christ redeemed us from the curse of the law, having become a curse for us. For it is written, “Cursed is everyone who hangs on a tree,” 14that the blessing of Abraham might come on the Gentiles through Christ Jesus, that we might receive the promise of the Spirit through faith. 15Brothers, speaking of human terms, though it is only a man’s covenant, yet when it has been confirmed, no one makes it void or adds to it. 16Now the promises were spoken to Abraham and to his offspring. He doesn’t say, “To descendants ”, as of many, but as of one, “To your offspring”, which is Christ. 17Now I say this: A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so as to make the promise of no effect. 18For if the inheritance is of the law, it is no more of promise; but God has granted it to Abraham by promise. 19Then why is there the law? It was added because of transgressions, until the offspring should come to whom the promise has been made. It was ordained through angels by the hand of a mediator. 20Now a mediator is not between one, but God is one. 21Is the law then against the promises of God? Certainly not! For if there had been a law given which could make alive, most certainly righteousness would have been of the law. 22But the Scripture imprisoned all things under sin, that the promise by faith in Jesus Christ might be given to those who believe. 23But before faith came, we were kept in custody under the law, confined for the faith which should afterwards be revealed. 24So that the law has become our tutor to bring us to Christ, that we might be justified by faith. 25But now that faith has come, we are no longer under a tutor. 26For you are all children of God, through faith in Christ Jesus. 27For as many of you as were baptized into Christ have put on Christ. 28There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. 29If you are Christ’s, then you are Abraham’s offspring and heirs according to promise.

KJV · King James Version

1O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4Have ye suffered so many things in vain? if it be yet in vain. 5He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? 6Even as Abraham believed God, and it was accounted to him for righteousness. 7Know ye therefore that they which are of faith, the same are the children of Abraham. 8And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9So then they which be of faith are blessed with faithful Abraham. 10For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12And the law is not of faith: but, The man that doeth them shall live in them. 13Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 16Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. 19Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20Now a mediator is not a mediator of one, but God is one. 21Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25But after that faith is come, we are no longer under a schoolmaster. 26For ye are all the children of God by faith in Christ Jesus. 27For as many of you as have been baptized into Christ have put on Christ. 28There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

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意味が変わる相違点 (54)
  • v1 [grammatical]: Differences in tense and auxiliary verbs in translating the verb. — “hath bewitched” (KJV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did bewitch” (ASV, YLT)
  • v1 [grammatical]: Grammatical difference between a relative pronoun and a possessive formulation. — “whose” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “your very” (DARBY)
  • v2 [lexical]: (vv 2, 22) Lexical differences in preposition choice. — “of” (KJV, DARBY, DRC) vs “from” (ASV, YLT, WEBSTER) vs “this from” (WEB)
  • v4 [lexical]: Lexical translation of 'tosauta' (many vs great). — “many” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “great” (DRC)
  • v4 [lexical]: Lexical variation in translating the conditional particles. — “it be yet” (KJV, DRC) vs “is indeed” (WEB) vs “indeed” (ASV) vs “indeed even” (YLT) vs “indeed also” (DARBY) vs “is” (WEBSTER)
  • v5 [lexical]: Lexical choices for the verb 'epichorēgōn' (minister vs supply vs give). — “that ministereth to you” (KJV, WEBSTER) vs “who supplies” (WEB) vs “supplieth” (ASV) vs “who is supplying” (YLT) vs “who ministers” (DARBY) vs “who giveth” (DRC)
  • v5 [lexical]: Lexical translation of 'energeō dunameis' (miracles vs mighty acts vs works). — “worketh miracles” (KJV, ASV, WEBSTER, DRC) vs “does” (WEB) vs “working mighty acts” (YLT) vs “works” (DARBY)
  • v6 [textual]: Presence or absence of a citation formula ('it is written'). — “Even as” (KJV, ASV, DARBY, WEBSTER) vs “so” (WEB) vs “according” (YLT) vs “it is written” (DRC)
  • v6 [lexical]: Lexical translation of 'logizomai' (accounted, reckoned, reputed). — “accounted to” (KJV, WEBSTER) vs “reckoned” (YLT, DARBY) vs “counted” (WEB) vs “reckoned unto” (ASV) vs “reputed” (DRC)
  • v6 [lexical]: Lexical differences in translating 'dikaiosunēn' (righteousness vs justice). — “for righteousness” (WEB, KJV, ASV, WEBSTER) vs “to” (YLT) vs “as” (DARBY) vs “unto justice” (DRC)
  • v7 [grammatical]: Grammatical variation in phrasing the substantive participle clause. — “who” (WEBSTER, DRC) vs “those who” (WEB) vs “they which are” (KJV) vs “that” (ASV) vs “those” (YLT) vs “that on the principle” (DARBY)
  • v8 [lexical]: Lexical and grammatical variations in translating the verb 'dikaioi'. — “would justify” (WEB, KJV, ASV, DARBY, WEBSTER) vs “doth declare righteous” (YLT) vs “justifieth” (DRC)
  • v9 [grammatical]: Grammatical difference in verb tense (present vs future). — “are” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “shall be” (DRC)
  • v9 [lexical]: Lexical translation of 'pistō' (faithful vs believing). — “the” (WEB, ASV, YLT) vs “faithful” (KJV, WEBSTER, DRC) vs “believing” (DARBY)
  • v10 [lexical]: (vv 10, 13) Lexical difference in translating 'epikataratos' (cursed vs accursed). — “Cursed” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “Accursed” (WEBSTER)
  • v10 [grammatical]: Grammatical variation in the phrasing of the relative clause or participle. — “which are” (KJV, DARBY, WEBSTER, DRC) vs “that” (WEB, ASV) vs “that have been” (YLT)
  • v11 [lexical]: (vv 11, 20) Lexical translation of the conjunction 'de'. — “But” (KJV, DARBY, WEBSTER, DRC) vs “Now” (WEB, ASV) vs “and” (YLT)
  • v11 [lexical]: Lexical difference in translating the pronoun (man vs one). — “man” (WEB, KJV, ASV, WEBSTER, DRC) vs “one” (YLT, DARBY)
  • v11 [lexical]: Lexical variation in translating 'dēlon hoti'. — “evident for” (WEB, KJV, ASV, WEBSTER) vs “because” (YLT, DARBY) vs “manifest because” (DRC)
  • v11 [lexical]: Lexical and grammatical differences in translating 'dikaios'. — “just shall live by” (KJV, WEBSTER) vs “righteous” (ASV, YLT) vs “righteous will” (WEB) vs “on the principle of” (DARBY) vs “man liveth” (DRC)
  • v12 [lexical]: Lexical differences in translating the preposition 'ek'. — “of” (WEB, KJV, ASV, WEBSTER, DRC) vs “by” (YLT) vs “on the principle” (DARBY)
  • v12 [lexical]: Lexical differences in translating the preposition 'en'. — “in” (KJV, ASV, YLT, DRC) vs “by” (WEB, DARBY, WEBSTER)
  • v13 [lexical]: Lexical differences in translating 'ek' (from vs out of). — “from” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “out of” (DARBY)
  • v13 [grammatical]: Grammatical difference in translating the participle 'genomenos'. — “having become” (WEB, ASV, YLT, DARBY) vs “being made a curse” (KJV, WEBSTER, DRC)
  • v14 [grammatical]: Grammatical variation in word order and syntactic arrangement. — “blessing of Abraham might” (WEB, KJV, DARBY, WEBSTER, DRC) vs “Gentiles” (ASV) vs “nations the may” (YLT)
  • v14 [grammatical]: Grammatical and lexical variations in clause structure and prepositional phrasing. — “through” (WEB, KJV, ASV, DARBY, WEBSTER) vs “we may receive the” (YLT) vs “by” (DRC)
  • v16 [grammatical]: Grammatical differences in verb formulation and auxiliary usage. — “saith not And” (KJV, ASV, WEBSTER, DRC) vs “doesn’t say” (WEB) vs “doth say” (YLT) vs “does say” (DARBY)
  • v16 [lexical]: Lexical and interpretive differences in translating 'spermasin'. — “seeds” (KJV, ASV, YLT, DARBY, WEBSTER) vs “descendants” (WEB) vs “his” (DRC)
  • v16 [lexical]: Lexical variation in translating 'spermati' (seed vs offspring). — “thy seed” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your offspring” (WEB)
  • v17 [lexical]: Lexical difference in translating the introductory conjunction 'touto de'. — “Now” (WEB, ASV, DARBY, DRC) vs “And this” (KJV, YLT, WEBSTER)
  • v17 [grammatical]: Grammatical phrasing and rendering of the perfect participle 'prokekurōmenēn'. — “beforehand by” (WEB, ASV, DARBY) vs “by” (YLT, WEBSTER, DRC) vs “before of” (KJV)
  • v17 [lexical]: Lexical and grammatical variations in translating the participle 'gegonōs'. — “came” (WEB, ASV) vs “which was” (KJV, WEBSTER) vs “that came” (YLT) vs “took place” (DARBY) vs “made after” (DRC)
  • v18 [grammatical]: Grammatical phrasing of the conditional clause and copula. — “is” (WEB, ASV) vs “the inheritance be of” (KJV, DRC) vs “by law” (YLT) vs “on” (DARBY) vs “is by” (WEBSTER)
  • v18 [grammatical]: Syntactic variations in expressing the source of the inheritance (law vs principle). — “law” (WEB, KJV, ASV, WEBSTER, DRC) vs “inheritance” (YLT) vs “principle of” (DARBY)
  • v18 [lexical]: Lexical translation differences for 'ek'. — “more of” (WEB, KJV, ASV, DRC) vs “by” (YLT, WEBSTER) vs “longer on the principle” (DARBY)
  • v19 [lexical]: Lexical choices for 'sperma' and corresponding verb phrasing. — “seed should come” (KJV, ASV, WEBSTER, DRC) vs “offspring” (WEB) vs “might” (YLT) vs “came” (DARBY)
  • v19 [grammatical]: Grammatical variation in the choice of relative pronoun. — “whom” (WEB, KJV, ASV, DARBY, WEBSTER) vs “which” (YLT) vs “he made” (DRC)
  • v21 [interpretive]: Interpretive translation of the strong negation idiom 'mē genoito'. — “God forbid” (KJV, ASV, DRC) vs “Certainly not” (WEB) vs “let it not be” (YLT) vs “Far be the thought” (DARBY) vs “By no means” (WEBSTER)
  • v21 [grammatical]: Grammatical variation in word order and structural phrasing. — “law” (WEB, KJV, ASV, WEBSTER, DRC) vs “righteousness” (YLT) vs “principle of” (DARBY)
  • v22 [lexical]: Lexical variation in translating prepositions indicating basis or source. — “by” (WEB, KJV, ASV, YLT, WEBSTER) vs “on the principle of” (DARBY) vs “the” (DRC)
  • v22 [grammatical]: Grammatical variations in auxiliary verbs for the subjunctive. — “might” (WEB, KJV, ASV, WEBSTER, DRC) vs “may” (YLT) vs “should” (DARBY)
  • v22 [grammatical]: Grammatical translation of the substantive participle 'pisteuousin'. — “them that believe” (KJV, ASV, WEBSTER, DRC) vs “those who” (WEB) vs “those believing” (YLT) vs “those” (DARBY)
  • v23 [lexical]: Lexical and grammatical phrasing of 'mellousan' (about to vs should/was to). — “which should afterwards” (WEB, KJV, ASV, WEBSTER) vs “about to” (YLT) vs “was about to” (DARBY) vs “was to” (DRC)
  • v24 [lexical]: Lexical difference in translating 'hōste' (so that vs wherefore). — “So that” (WEB, ASV, YLT, DARBY) vs “Wherefore” (KJV, WEBSTER, DRC)
  • v24 [grammatical]: Grammatical differences in translating the perfect tense verb 'gegonen'. — “was” (KJV, WEBSTER, DRC) vs “has become” (WEB) vs “is become” (ASV) vs “became” (YLT) vs “has been” (DARBY)
  • v25 [grammatical]: Grammatical variations in translating the participle 'elthousēs'. — “is” (KJV, ASV, WEBSTER, DRC) vs “having” (YLT, DARBY) vs “has” (WEB)
  • v25 [lexical]: Lexical translation of 'paidagōgon' (tutor vs schoolmaster vs pedagogue). — “tutor” (WEB, ASV, DARBY) vs “schoolmaster” (KJV, WEBSTER) vs “child-conductor are we” (YLT) vs “pedagogue” (DRC)
  • v27 [grammatical]: Grammatical variation in prepositions and auxiliary verbs for baptism. — “were” (WEB, ASV) vs “have been baptized into” (KJV, WEBSTER) vs “to” (YLT) vs “baptised unto” (DARBY) vs “in” (DRC)
  • v27 [grammatical]: Grammatical differences in the use of auxiliary verbs. — “have” (WEB, KJV, DARBY, WEBSTER, DRC) vs “did” (ASV) vs “were baptized did” (YLT)
  • v28 [lexical]: Lexical and grammatical differences in translating 'ouk eni'. — “is neither” (WEB, KJV, WEBSTER, DRC) vs “can be” (ASV) vs “not here” (YLT) vs “no” (DARBY)
  • v28 [lexical]: Lexical choices for 'doulos' (bond vs slave vs servant). — “is neither bond” (KJV, WEBSTER, DRC) vs “slave” (WEB) vs “can be” (ASV) vs “not here servant” (YLT) vs “no bondman” (DARBY)
  • v28 [lexical]: Lexical choices for 'eleutheros' (free vs freeman). — “free” (KJV, ASV, WEBSTER, DRC) vs “freeman” (YLT, DARBY) vs “man” (WEB)
  • v28 [lexical]: Lexical difference in translating the conjunction 'kai' (nor vs and). — “nor” (WEB, KJV, WEBSTER, DRC) vs “and” (ASV, YLT, DARBY)
  • v28 [grammatical]: Grammatical phrasing of the inclusive pronoun 'pantes humeis'. — “ye are all” (KJV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “are” (ASV) vs “all” (YLT)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Provided Greek text, which aligns with the Textus Receptus / Byzantine majority tradition (evidenced by the inclusion of 'τῇ ἀληθείᾳ μὴ πείθεσθαι' in 3:1 and 'εἰς Χριστὸν' in 3:17).

神の御名: 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

Paul addresses the Galatians with severe rhetorical rebuke (vv. 1-5), attempting to dissuade them from adopting Torah observance advocated by rival Jewish-Christian teachers. He mounts a complex argument from Scripture and Greco-Roman legal custom. He points to Abraham's justification by faith (vv. 6-9) before the giving of the Law. Utilizing rabbinic-style midrash, Paul exploits the collective singular of the Greek 'sperma' (seed or offspring) to identify Christ as the sole inheritor of the promise (v. 16). Drawing on the Hellenistic legal concept of 'diathēkē' (an irrevocable will or covenant), he argues that the later Mosaic Law cannot invalidate the prior Abrahamic promise (vv. 15-18). The Law is relegated to a temporary, inferior, and punitive role, mediated by angels rather than directly by God (vv. 19-20), serving as a 'paidagōgos' (a disciplinarian slave who supervised children, vv. 24-25) until the arrival of Christ.

Jewish interpretation

In this chapter, the author argues that the Galatians received the Spirit by faith rather than by works of the law (vv. 1-5). He uses Abraham as a foundational model, citing Genesis 15:6 to argue that justification comes by faith, and asserts that the promise extends to Gentiles who believe (vv. 6-9). The text claims that relying on the works of the law brings a curse, from which Christ has redeemed believers by becoming a curse on the cross (vv. 10-14). The author argues that the original promise to Abraham was made to a singular 'offspring' or 'seed,' which he identifies explicitly as Christ, rather than to plural descendants (v. 16). He states that the law, introduced 430 years later, was a temporary measure added because of transgressions, ordained through angels rather than directly by God, and served as a temporary tutor until Christ arrived (vv. 17-25). Consequently, faith in Christ erases ethnic, social, and gender distinctions, making all believers the true seed of Abraham (vv. 26-29).

Latter-day Saint

In this chapter, Paul strongly rebukes the Galatians for retreating from faith in Christ to the observances of the Law of Moses. To prove that the Law is not the source of salvation, Paul appeals to the example of Abraham, who was justified by faith centuries before the Law was given. He explains that the Law was added later because of transgressions, serving as a temporary 'schoolmaster' or tutor to guard the people and guide them toward Christ. Now that Christ has come, the schoolmaster's role is finished. Through baptism, all believers—regardless of ethnic, social, or gender distinctions—put on Christ and become the spiritual seed of Abraham and heirs to God's promises.

Jehovah's Witnesses

In its immediate context, Paul sharply rebukes the Galatians for attempting to achieve righteousness through the works of the Mosaic Law rather than through faith. He points to Abraham, who was justified by faith before the Law existed, and argues that the Law was merely a temporary tutor designed to lead God's people to Christ. The promises made to Abraham regarding his 'offspring' or 'seed' are fulfilled in Christ. Therefore, righteousness and the inheritance of the promise come not by observing the Law, but by belonging to Christ through faith.

NCBによる翻訳の選択 (81)
  • v1: "so that you do not obey the truth" — Retains the explicit phrase found in the provided Greek source text.
  • v1: "O foolish" — Preserves the emotional interjection (omega) marking the Greek text.
  • v1: "has bewitched" — Uses the standard contemporary perfect tense.
  • v1: "whose" — Correctly translates the relative pronoun.
  • v2: "from you" — Modernizes the preposition gracefully.
  • v2: "works of the law" — Translates the Greek directly, leaving theological disputes over justification unflattened.
  • v2: "Spirit" — Capitalized to denote the Holy Spirit as the agent of the new covenant.
  • v3: "Spirit" — Capitalized to denote the Holy Spirit as the agent of the new covenant.
  • v3: "are you now being completed" — Captures the present middle/passive continuous nuance of the verb.
  • v4: "so many things" — Translates the quantitative focus of the adjective.
  • v4: "if indeed it was" — Contextually supplies the past tense verb for the elliptical conditional clause.
  • v5: "Does he then who supplies... do so" — Structures the sentence into a direct question for modern readability.
  • v5: "who supplies" — Contemporary vocabulary for the participle.
  • v5: "Spirit" — Capitalized to denote the Holy Spirit as the agent of the new covenant.
  • v5: "miracles" — Accurately reflects the supernatural manifestations described.
  • v6: "Just as" — Translates the comparative conjunction without adopting a minority textual insertion.
  • v6: "God" — Consistent rendering of the divine name.
  • v6: "credited to" — Effectively communicates the accounting metaphor in modern English.
  • v6: "for righteousness" — Translates the term accurately in the context of Pauline forensic justification.
  • v7: "those" — Modern demonstrative pronoun translation of the article.
  • v8: "foreseeing... proclaimed the good news beforehand" — Translates clearly while maintaining the fore- prefix repetition.
  • v8: "would justify" — Reflects the future implication of the present verb in this narrative context.
  • v8: "God" — Consistent rendering of the divine name.
  • v9: "are blessed" — Accurately renders the present tense verb.
  • v9: "faithful" — Retains the standard rendering fitting Abraham's tested obedience.
  • v10: "curse... cursed" — Reflects the cognate relationship between the noun and adjective.
  • v10: "things written" — Streamlines the perfect participle compactly.
  • v11: "Now" — Functions transitionally here rather than purely adversatively.
  • v11: "no one" — The pronoun is universally negative, not gender-specific.
  • v11: "God" — Consistent rendering of the divine name.
  • v11: "it is evident... because" — Translates the Greek construction cleanly.
  • v11: "because 'The righteous will live by faith'" — Modernizes phrasing while matching the root of justification.
  • v12: "does not rest on faith" — Articulates the idiom dynamically in contemporary English.
  • v12: "by them" — Translates the instrumental use of the preposition.
  • v13: "from" — Natural English idiom for the redemption context.
  • v13: "by becoming" — Reflects the aorist participle expressing means, maintaining penal substitution debates unflattened.
  • v13: "curse... curse... accursed" — Replicates the intensive prefix distinct from the base noun.
  • v14: "blessing of Abraham might come to the Gentiles" — Standard English syntax prioritizing the subject.
  • v14: "that... that" — Preserves the sequential purpose clauses using the repeated conjunction.
  • v14: "through" — Translates the preposition accurately.
  • v14: "Spirit" — Capitalized to denote the Holy Spirit as the agent of the new covenant.
  • v15: "man's validated covenant" — Sets up a clear root-word contrast with 'previously validated' and 'invalidate' in verse 17.
  • v16: "It does not say" — Refers broadly to the Scripture or God, rendered neutrally as 'It'.
  • v16: "seeds... seed" — Strictly preserves the literal singular/plural number shift the apostle builds his argument upon.
  • v16: "your seed" — Preserves the singular noun in modern English.
  • v17: "And this I say" — Translates the phrase literally.
  • v17: "previously validated by" — Captures the prefix on the perfect participle.
  • v17: "God" — Consistent rendering of the divine name.
  • v17: "which came" — Translates the participle smoothly for the arrival of the law.
  • v17: "invalidate" — Perfectly preserves the alpha-privative cognate play with the earlier validated covenant.
  • v18: "is by law" — Smoothly conveys the source preposition without adding interpretive glosses.
  • v18: "no longer by" — Translates the negative adverb correctly.
  • v18: "God" — Consistent rendering of the divine name.
  • v19: "seed should come" — Maintains the use of 'seed' and correctly renders the subjunctive verb.
  • v19: "to whom" — Translates the dative relative pronoun.
  • v19: "ordained" — Translates the legal promulgation term clearly.
  • v20: "Now a mediator is not of one" — Maintains the direct numerical repetition of 'one'.
  • v20: "God" — Consistent rendering of the divine name.
  • v21: "God" — Consistent rendering of the divine name.
  • v21: "May it never be" — Avoids introducing 'God' into the text where the Greek merely uses a strong optative negation.
  • v21: "righteousness would have been by the law" — Reconstructs the counterfactual conditional clearly.
  • v22: "by" — Translates the preposition indicating source or instrument.
  • v22: "faith in Jesus Christ" — Follows the traditional objective genitive reading.
  • v22: "might" — Standard English auxiliary for purpose clauses dependent on past main verbs.
  • v22: "those who believe" — Translates the present articular participle dynamically.
  • v23: "held in custody... confined together" — Accurately renders the verb and maintains the prefix link between adjacent verses.
  • v23: "about to be" — Translates the specific future-oriented participle accurately.
  • v24: "Therefore" — Translates the conjunction as a concluding deduction.
  • v24: "has become" — Accurately renders the perfect tense.
  • v24: "tutor" — Translates the noun to reflect a temporary disciplinarian role, leaving interpretive bounds of the Law open.
  • v25: "now that faith has come" — Renders the genitive absolute naturally in contemporary English.
  • v26: "sons of God" — Accurately translates the masculine plural, retaining the inheritance theme connected to ancient sonship.
  • v26: "God" — Consistent rendering of the divine name.
  • v27: "were baptized into" — Translates the aorist passive properly without adopting specific sacramental timing debates.
  • v27: "have put on" — Uses the aorist middle perfectively in English idiom.
  • v28: "there is no" — Translates the emphatic negative.
  • v28: "slave" — Standard contemporary equivalent.
  • v28: "free" — Retains the adjective form smoothly pairing with slave.
  • v28: "there is no male and female" — Preserves the exact Greek shift from 'nor' to 'and', reflecting the Genesis citation.
  • v28: "you are all" — Standard modernization of the phrase.
  • v29: "seed" — Retains the term consistently with previous verses to preserve the inclusio.
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)