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ルカによる福音書 18

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

1Then he also spoke a parable to them to this end, that they must always pray and not lose heart, 2saying, "There was a certain judge in a certain city who did not fear God and did not respect man. 3And there was a widow in that city, and she kept coming to him, saying, 'Vindicate me against my adversary!' 4And he would not for a while; but afterward he said to himself, 'Even though I do not fear God nor respect man, 5yet because this widow bothers me, I will vindicate her, lest by continually coming she gives me a black eye.' 6And the Lord said, "Listen to what the judge of unrighteousness says. 7But will not God bring about the vindication of his chosen ones, the ones crying out to him day and night, and will he delay long over them? 8I tell you that he will bring about their vindication quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?" 9And he also spoke this parable to certain ones, the ones trusting in themselves that they were righteous and despising the rest: 10"Two men went up into the temple to pray, the one a Pharisee and the other a tax collector. 11The Pharisee stood and prayed these things to himself: 'God, I thank you that I am not like the rest of men: extortionists, unjust, adulterers, or even like this tax collector. 12I fast twice in the week; I give tithes of all that I acquire.' 13But the tax collector, standing far off, would not even lift up his eyes to heaven, but was striking his chest, saying, 'God, be merciful to me, the sinner!' 14I tell you, this man went down to his house justified rather than that one. For everyone exalting himself will be humbled, but the one humbling himself will be exalted." 15Now they were bringing even the infants to him, that he might touch them; but when the disciples saw it, they rebuked them. 16But Jesus summoned them, saying, "Allow the little children to come to me, and do not hinder them; for the kingdom of God belongs to such as these. 17Truly I tell you, whoever does not receive the kingdom of God as a little child will in no way enter into it." 18And a certain ruler asked him, saying, "Good Teacher, what must I do to inherit eternal life?" 19But Jesus said to him, "Why do you call me good? No one is good except one: God. 20You know the commandments: Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor your father and your mother." 21And he said, "All these I have kept from my youth." 22When Jesus heard these things, he said to him, "You still lack one thing: sell all whatever you have and distribute to the poor, and you will have treasure in the heavens; and come, follow me." 23But when he heard these things, he became very sorrowful, for he was exceedingly rich. 24And Jesus, seeing him become very sorrowful, said, "How difficult it is for those having riches to enter into the kingdom of God! 25For it is easier for a camel to enter through the eye of a needle than for a rich man to enter into the kingdom of God." 26And the ones having heard it said, "Then who can be saved?" 27But he said, "The impossible things with men are possible things with God." 28And Peter said, "Look, we have left our own things and followed you." 29And he said to them, "Truly I tell you that there is no one who has left house, or wife, or brothers, or parents, or children, for the sake of the kingdom of God, 30who will not receive many times more in this time, and in the coming age, eternal life." 31Taking the twelve aside, he said to them, "Look, we are going up to Jerusalem, and all things that are written through the prophets for the Son of Man will be accomplished. 32For he will be delivered over to the Gentiles and mocked and insulted and spat upon, 33and after scourging him they will kill him; and on the third day he will rise again." 34And they understood none of these things; and this word was hidden from them, and they did not know the things that were said. 35As he drew near to Jericho, a certain blind man was sitting by the road begging. 36And hearing a multitude going by, he inquired what this might be. 37And they reported to him that Jesus the Nazarene was passing by. 38And he cried out, saying, "Jesus, Son of David, have mercy on me!" 39And those going before rebuked him so that he might be silent; but he cried out all the more, "Son of David, have mercy on me!" 40And standing still, Jesus commanded him to be brought to him; and when he came near, he asked him, 41saying, "What do you want me to do for you?" And he said, "Lord, that I may receive my sight." 42And Jesus said to him, "Receive your sight; your faith has healed you." 43And immediately he received his sight, and followed him, glorifying God; and all the people, seeing it, gave praise to God.

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各教派が一致している点

Several traditions draw foundational models for salvation and prayer from this chapter, emphasizing the publican’s forensic justification by faith alone and utilizing the combined cries of the publican and the blind beggar as the scriptural basis for the unceasing Jesus Prayer. However, interpretations of the surrounding narratives are heavily disputed; traditions are actively divided over whether the command to pray unceasingly prescribes a continuous inward desire or rhythmic vocal prayer,… 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 command to pray always refers to maintaining a continuous inward desire for God rather than strictly unceasing vocal prayer.

    catholic: AFFIRM; pentecostal: DENY

  • The command to pray without fainting serves as a foundational directive for the pursuit of rhythmic, unceasing vocal prayer.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; methodist: QUALIFY

  • The publican's physical posture of striking the breast provides a liturgical paradigm for the bodily expression of contrition during formal rites of confession.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY

  • The publican's plea for mercy serves as a biblical model for the evangelistic 'sinner's prayer' leading to immediate, conscious conversion.

    baptist: AFFIRM; methodist: QUALIFY; restorationist: DENY

  • Jesus' blessing of the infants demonstrates that children can possess faith and receive grace, providing the biblical basis for infant baptism.

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

  • Jesus' declaration that the kingdom belongs to infants proves their innate innocence and lack of inherited guilt, rendering infant baptism unnecessary.

    anglican: DENY; lutheran: DENY; reformed: DENY; anabaptist: QUALIFY; restorationist: AFFIRM

  • Jesus' action of blessing the children without baptizing them establishes the normative church practice of infant dedication.

    anglican: DENY; lutheran: DENY; reformed: DENY; baptist: AFFIRM; anabaptist: AFFIRM

  • Jesus recites the commandments to the rich ruler pedagogically to expose his idolatry and total inability to save himself, not to offer a genuine method of works-salvation.

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

  • The distinction between keeping the commandments and selling everything establishes the theological difference between universal precepts for salvation and evangelical counsels of perfection.

    catholic: AFFIRM; anglican: QUALIFY; anabaptist: DENY

  • The command to the rich ruler to sell all he has provides the scriptural foundation for the vowed religious life of voluntary poverty.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; anabaptist: QUALIFY

  • The command to the rich ruler to sell his possessions is a literal mandate for costly discipleship that requires the relinquishment of private property.

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

  • The narrative of the rich ruler demonstrates that the accumulation of private wealth is a severe spiritual danger and a nearly insurmountable barrier to the kingdom.

    orthodox: AFFIRM; anglican: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM

  • Jesus' declaration that salvation is impossible with men illustrates the doctrine of total inability and the absolute necessity of sovereign, monergistic grace.

    orthodox: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; methodist: QUALIFY

  • The blind man's refusal to be silenced by the crowd models the aggressive, vocal persistence required for believers seeking divine healing or spiritual baptism.

    catholic: QUALIFY; pentecostal: 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

Jesus instructs his disciples on the dispositions required for the Kingdom of God: persistent faith in prayer without losing heart (vv. 1-8), humble acknowledgement of sin rather than self-righteousness (vv. 9-14), childlike receptivity (vv. 15-17), and radical detachment from wealth (vv. 18-30). He formally predicts his passion, death, and resurrection, though the disciples remain entirely incapable of understanding the prophecy (vv. 31-34). The chapter concludes with Jesus restoring the sight of a blind beggar whose persistent, vocal faith secures his healing (vv. 35-43). Reception: The Catholic communion reads this chapter as a foundational text for theology regarding prayer, justification, and asceticism. On prayer, the Latin tradition, articulated by Augustine, interprets the command to 'pray always' (v. 1) not as endless vocalization but as maintaining an uninterrupted desire for God. The parable of the Pharisee and the Publican (vv. 9-14) serves as a central locus for the theology of grace. Augustine reads the Pharisee as a type of the Pelagian who assumes he justifies himself by his own strength, while Thomas Aquinas notes that the Publican’s justification proves grace is unmerited and responds only to humility. Eastern Catholic theology elevates the Publican as the supreme paradigm of repentance. The Byzantine Rite structurally emphasizes this by opening the pre-Lenten liturgical season with the 'Sunday of the Publican and the Pharisee.' Furthermore, Eastern monasticism unites the Publican’s self-accusation (v. 13) with the blind beggar’s cry (v. 38) to form the scriptural basis of the Jesus Prayer, a practice now commended to the universal Church by the Magisterium. In the encounter with the rich ruler (vv. 18-30), the tradition perceives a structural distinction in Christian morality. Keeping the commandments (v. 20) is the precept necessary for all to inherit eternal life, while the call to 'sell all that you have' (v. 22) is a distinct invitation to perfection. Aquinas systematizes this as the difference between precepts and evangelical counsels, providing the theological basis for the vowed religious life affirmed universally by the Magisterium.

Eastern Orthodox

Luke 18 weaves together parables and encounters that establish the conditions for entering the Kingdom of God: persistent prayer, profound humility, childlike reception, and absolute reliance on divine grace rather than human merit or wealth. Christ contrasts the relentless widow with the unjust judge to assure His disciples of God's swift justice, and contrasts the boastful Pharisee with the repentant tax collector to demonstrate that justification belongs to the humble. Jesus then blesses infants, demands radical renunciation from a rich ruler, predicts His impending suffering and resurrection in Jerusalem, and restores the sight of a blind beggar who persistently cries out for mercy. Reception: The Eastern Orthodox tradition receives this chapter as a primary scriptural anchor for its ascetic theology, its understanding of spiritual delusion (prelest), and the practice of hesychasm. Christ's command to pray without ceasing, combined with the Publican's plea and the blind man's cry, forms the biblical basis for the Jesus Prayer. The Pharisee is viewed as the archetype of spiritual pride and self-righteousness, warning believers that rigorous adherence to external disciplines like fasting and tithing is spiritually lethal without internal humility. Conversely, the Publican models true penthos (joyful mourning) and is exalted precisely because he recognizes his complete spiritual poverty. Gregory Palamas highlights the Publican's physical posture as a model for hesychastic practice, where the body's stillness and downward gaze assist the mind's descent into the heart. The rich ruler's encounter underscores the Orthodox ascetic ideal of apatheia (detachment); material wealth is seen not merely as a moral stumbling block but as an idol that binds the soul, requiring divine grace (synergy) to overcome.

Oriental Orthodox

Luke 18 gathers teachings and encounters of Jesus as he approaches Jerusalem, focusing on the spiritual posture required to enter the Kingdom of God. Through the parables of the persistent widow and the Pharisee and publican, Jesus contrasts unyielding faith and profound humility with spiritual presumption. He blesses children as models of the Kingdom, challenges a rich ruler to abandon his wealth, foretells his own suffering and resurrection, and restores sight to a blind beggar whose persistent cry for mercy demonstrates saving faith. Reception: Within the Oriental Orthodox tradition, this chapter is foundational for its ascetic, liturgical, and Christological theology. Cyril of Alexandria, in his Commentary on Luke, treats the parables of the widow and the publican as essential instructions for the monastic and lay spiritual life, emphasizing that justification relies entirely on divine mercy accessed through relentless, humble prayer. Furthermore, Cyril provides a crucial Christological reading of Jesus’ question to the rich ruler, 'Why do you call me good?' (Luke 18:19). He argues that Christ does not deny His own goodness or divine nature; rather, since the ruler approached Him merely as a human teacher, Christ leads him to recognize that if He is truly good, He must be God incarnate. The command to 'sell all that you have' (Luke 18:22) is universally received as the scriptural bedrock for the desert fathers' embrace of voluntary poverty. Severus of Antioch highlights the publican's physical posture—standing afar off and striking his breast—as the ultimate model for human repentance before the awe-inspiring holiness of God.

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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

1He also spoke a parable to them that they must always pray and not give up, 2saying, “There was a judge in a certain city who didn’t fear God and didn’t respect man. 3A widow was in that city, and she often came to him, saying, ‘Defend me from my adversary!’ 4He wouldn’t for a while; but afterward he said to himself, ‘Though I neither fear God nor respect man, 5yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.’” 6The Lord said, “Listen to what the unrighteous judge says. 7Won’t God avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them? 8I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?” 9He also spoke this parable to certain people who were convinced of their own righteousness, and who despised all others: 10“Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 11The Pharisee stood and prayed by himself like this: ‘God, I thank you that I am not like the rest of men: extortionists, unrighteous, adulterers, or even like this tax collector. 12I fast twice a week. I give tithes of all that I get.’ 13But the tax collector, standing far away, wouldn’t even lift up his eyes to heaven, but beat his chest, saying, ‘God, be merciful to me, a sinner!’ 14I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.” 15They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them. 16Jesus summoned them, saying, “Allow the little children to come to me, and don’t hinder them, for God’s Kingdom belongs to such as these. 17Most certainly, I tell you, whoever doesn’t receive God’s Kingdom like a little child, he will in no way enter into it.” 18A certain ruler asked him, saying, “Good Teacher, what shall I do to inherit eternal life?” 19Jesus asked him, “Why do you call me good? No one is good, except one: God. 20You know the commandments: ‘Don’t commit adultery,’ ‘Don’t murder,’ ‘Don’t steal,’ ‘Don’t give false testimony,’ ‘Honor your father and your mother.’” 21He said, “I have observed all these things from my youth up.” 22When Jesus heard these things, he said to him, “You still lack one thing. Sell all that you have and distribute it to the poor. Then you will have treasure in heaven; then come, follow me.” 23But when he heard these things, he became very sad, for he was very rich. 24Jesus, seeing that he became very sad, said, “How hard it is for those who have riches to enter into God’s Kingdom! 25For it is easier for a camel to enter in through a needle’s eye than for a rich man to enter into God’s Kingdom.” 26Those who heard it said, “Then who can be saved?” 27But he said, “The things which are impossible with men are possible with God.” 28Peter said, “Look, we have left everything and followed you.” 29He said to them, “Most certainly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for God’s Kingdom’s sake, 30who will not receive many times more in this time, and in the world to come, eternal life.” 31He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. 32For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. 33They will scourge and kill him. On the third day, he will rise again.” 34They understood none of these things. This saying was hidden from them, and they didn’t understand the things that were said. 35As he came near Jericho, a certain blind man sat by the road, begging. 36Hearing a multitude going by, he asked what this meant. 37They told him that Jesus of Nazareth was passing by. 38He cried out, “Jesus, you son of David, have mercy on me!” 39Those who led the way rebuked him, that he should be quiet; but he cried out all the more, “You son of David, have mercy on me!” 40Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him, 41“What do you want me to do?” He said, “Lord, that I may see again.” 42Jesus said to him, “Receive your sight. Your faith has healed you.” 43Immediately he received his sight and followed him, glorifying God. All the people, when they saw it, praised God.

KJV · King James Version

1And he spake a parable unto them to this end, that men ought always to pray, and not to faint; 2Saying, There was in a city a judge, which feared not God, neither regarded man: 3And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 4And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; 5Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 6And the Lord said, Hear what the unjust judge saith. 7And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? 8I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? 9And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12I fast twice in the week, I give tithes of all that I possess. 13And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. 15And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them. 16But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. 17Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein. 18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? 19And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God. 20Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother. 21And he said, All these have I kept from my youth up. 22Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. 23And when he heard this, he was very sorrowful: for he was very rich. 24And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! 25For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God. 26And they that heard it said, Who then can be saved? 27And he said, The things which are impossible with men are possible with God. 28Then Peter said, Lo, we have left all, and followed thee. 29And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake, 30Who shall not receive manifold more in this present time, and in the world to come life everlasting. 31Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. 32For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: 33And they shall scourge him, and put him to death: and the third day he shall rise again. 34And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. 35And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: 36And hearing the multitude pass by, he asked what it meant. 37And they told him, that Jesus of Nazareth passeth by. 38And he cried, saying, Jesus, thou Son of David, have mercy on me. 39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me. 40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, 41Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. 42And Jesus said unto him, Receive thy sight: thy faith hath saved thee. 43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.

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意味が変わる相違点 (88)
  • v1 [textual]: Presence or absence of 'also' — “spake” (KJV, ASV) vs “spoke also” (DARBY, DRC) vs “also spoke” (WEB) vs “also” (YLT) vs “spoke” (WEBSTER)
  • v1 [lexical]: Translation of the prepositional phrase indicating purpose — “them” (WEB, YLT, DRC) vs “this end” (KJV, WEBSTER) vs “the” (ASV) vs “the purport” (DARBY)
  • v1 [grammatical]: Translation of the infinitive phrase and its implied or explicit subject — “men ought” (KJV, WEBSTER) vs “they must” (WEB) vs “they” (ASV) vs “it behoveth us” (YLT) vs “they should” (DARBY) vs “we” (DRC)
  • v3 [grammatical]: Translation of the imperfect tense indicating repeated action — “to” (DARBY, WEBSTER, DRC) vs “often to” (WEB) vs “came unto” (KJV) vs “oft” (ASV) vs “was coming” (YLT)
  • v3 [lexical]: (vv 3, 5) Translation of the verb for 'avenge' or 'defend' — “Avenge” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Defend” (WEB) vs “Do” (YLT)
  • v3 [lexical]: Translation of the phrase for 'adversary' — “of mine adversary” (KJV, ASV) vs “my” (WEBSTER, DRC) vs “from my” (WEB) vs “justice on my opponent” (YLT) vs “adverse party” (DARBY)
  • v4 [lexical]: Translation of the noun for 'time' or 'while' — “while” (WEB, KJV, ASV, WEBSTER) vs “time” (YLT, DARBY) vs “long time” (DRC)
  • v4 [lexical]: Translation of the phrase for 'afterward' — “afterward” (WEB, KJV, ASV, WEBSTER) vs “afterwards” (DARBY, DRC) vs “after these things” (YLT)
  • v4 [lexical]: Translation of the preposition 'in' or 'within' — “within” (KJV, ASV, DARBY, WEBSTER, DRC) vs “to” (WEB) vs “in” (YLT)
  • v4 [lexical]: Translation of the concessive particle — “Though” (WEB, KJV, ASV, WEBSTER) vs “Even if God” (YLT) vs “If even” (DARBY) vs “Although” (DRC)
  • v5 [lexical]: Translation of the particle 'yet' or 'at any rate' — “Yet” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “at any rate” (DARBY)
  • v5 [lexical]: Translation of the phrase for 'causing trouble' — “troubleth” (KJV, ASV, WEBSTER) vs “bothers” (WEB) vs “doth give” (YLT) vs “annoys” (DARBY) vs “is troublesome to” (DRC)
  • v6 [lexical]: Translation of the verb for 'hear' or 'listen' — “Hear” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Listen to” (WEB) vs “ye” (YLT)
  • v6 [lexical]: Translation of the adjective for 'unjust' or 'unrighteous' — “unjust” (KJV, DARBY, WEBSTER, DRC) vs “unrighteous” (WEB, ASV, YLT)
  • v7 [grammatical]: Phrasing of the negative question — “And shall not” (KJV, ASV, YLT, DARBY) vs “will” (WEBSTER, DRC) vs “Won’t” (WEB)
  • v7 [lexical]: Translation of the phrase for 'avenge' or 'execute justice' — “avenge” (WEB, KJV, ASV, WEBSTER) vs “execute the justice to” (YLT) vs “at all” (DARBY) vs “revenge” (DRC)
  • v8 [stylistic]: Translation of the verb for 'tell' or 'say' — “tell” (WEB, KJV, WEBSTER) vs “say unto” (ASV, DARBY) vs “say to” (YLT, DRC)
  • v8 [lexical]: Translation of the phrase for 'avenge' — “avenge” (WEB, KJV, ASV, DARBY, WEBSTER) vs “execute the justice to” (YLT) vs “quickly revenge” (DRC)
  • v8 [lexical]: Translation of the transition particles — “speedily Nevertheless when” (KJV, ASV, WEBSTER) vs “quickly” (WEB) vs “quickly but” (YLT) vs “But” (DARBY) vs “But yet” (DRC)
  • v8 [grammatical]: Translation of the temporal participle or clause — “cometh shall” (KJV, ASV) vs “comes will” (WEB) vs “having come” (YLT) vs “comes” (DARBY) vs “will” (WEBSTER) vs “when he” (DRC)
  • v10 [lexical]: (vv 10, 11) Translation of the term for 'tax collector' — “publican” (KJV, ASV, WEBSTER, DRC) vs “tax-gatherer” (YLT, DARBY) vs “tax collector” (WEB)
  • v11 [lexical]: Translation of the verb for 'thank' — “thank thee” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “give thanks” (DRC)
  • v11 [lexical]: Translation of the phrase for 'the rest' or 'other' — “the rest of” (ASV, YLT, DARBY, DRC) vs “as other” (KJV, WEBSTER) vs “like the rest of” (WEB)
  • v11 [lexical]: Translation of the comparative phrase — “or even as” (KJV, ASV, YLT, DARBY, WEBSTER) vs “like” (WEB) vs “also is” (DRC)
  • v12 [grammatical]: Translation of the definite article with the noun for 'week' — “in the” (KJV, ASV, YLT, DARBY, WEBSTER) vs “a” (WEB, DRC)
  • v12 [lexical]: Translation of the verb for 'acquire' or 'possess' — “possess” (KJV, YLT, WEBSTER, DRC) vs “get” (WEB, ASV) vs “gain” (DARBY)
  • v13 [lexical]: Translation of the conjunction — “And” (KJV, YLT, DARBY, WEBSTER, DRC) vs “But” (WEB, ASV)
  • v13 [lexical]: Translation of the noun for 'breast' or 'chest' — “breast” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “chest” (WEB)
  • v13 [lexical]: Translation of the verb for 'be merciful' or 'propitiate' — “be merciful to” (WEB, KJV, WEBSTER, DRC) vs “thou” (ASV) vs “propitious” (YLT) vs “have compassion on” (DARBY)
  • v14 [stylistic]: (vv 14, 17, 29) Translation of the verb for 'say' or 'tell' — “tell” (WEB, KJV, WEBSTER) vs “say unto” (ASV, DARBY) vs “say to” (YLT, DRC)
  • v14 [lexical]: Translation of the preposition and verb combination — “to” (WEB, KJV, ASV, DARBY, WEBSTER) vs “declared righteous” (YLT) vs “into” (DRC)
  • v14 [stylistic]: (vv 14, 30, 32, 33) Auxiliary verb choice — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v14 [lexical]: Translation of the verb for 'humbled' or 'abased' — “humbled” (YLT, DARBY, DRC) vs “humbled but” (WEB, ASV) vs “abased and” (KJV, WEBSTER)
  • v14 [grammatical]: Translation of the participle for 'humbles' — “that humbleth” (KJV, ASV, WEBSTER, DRC) vs “who humbles” (WEB) vs “who is humbling” (YLT) vs “humbles” (DARBY)
  • v15 [grammatical]: Translation of the imperfect tense of the verb 'bring' — “brought unto him” (KJV, DRC) vs “to” (DARBY, WEBSTER) vs “were” (WEB) vs “were bringing” (ASV) vs “were bringing near” (YLT)
  • v15 [grammatical]: Translation of the subjunctive mood — “might” (WEB, DARBY, DRC) vs “would” (KJV, WEBSTER) vs “should” (ASV) vs “may” (YLT)
  • v15 [grammatical]: Handling of the participle and conjunction — “the” (WEB, ASV, DARBY) vs “but when his” (KJV, WEBSTER) vs “and the” (YLT) vs “Which the” (DRC)
  • v16 [grammatical]: Translation of the participle for 'called' or 'summoned' — “called” (KJV, ASV, WEBSTER) vs “calling” (DARBY, DRC) vs “summoned” (WEB) vs “having” (YLT)
  • v16 [lexical]: Translation of the verb for 'forbid' or 'hinder' — “forbid” (KJV, ASV, YLT, WEBSTER, DRC) vs “don’t hinder” (WEB) vs “do not” (DARBY)
  • v17 [lexical]: (vv 17, 29) Translation of the particle 'Amen' — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
  • v17 [grammatical]: Translation of the indefinite relative pronoun and subjunctive — “Whosoever shall not” (KJV, ASV, DARBY, DRC) vs “whoever doesn’t” (WEB) vs “Whoever may” (YLT) vs “Whoever” (WEBSTER)
  • v17 [lexical]: Translation of the emphatic double negative — “shall in no wise” (KJV, DARBY, WEBSTER) vs “he will way” (WEB) vs “he” (ASV) vs “may not” (YLT) vs “not” (DRC)
  • v17 [stylistic]: Translation of the prepositional phrase 'into it' — “into it” (WEB, YLT, WEBSTER, DRC) vs “therein” (KJV, ASV, DARBY)
  • v18 [lexical]: Translation of the noun for 'teacher' or 'master' — “Teacher” (WEB, ASV, YLT) vs “Master” (KJV, WEBSTER, DRC) vs “teacher having done” (DARBY)
  • v19 [stylistic]: Translation of the verb for 'say' or 'ask' — “to” (YLT, DARBY, WEBSTER, DRC) vs “said unto” (KJV, ASV) vs “asked” (WEB)
  • v19 [lexical]: Translation of the pronoun 'no one' — “none” (KJV, ASV, WEBSTER, DRC) vs “No one” (WEB, YLT) vs “There” (DARBY)
  • v19 [lexical]: Translation of the phrase for 'except' or 'but' — “except” (WEB, YLT) vs “save one that is” (KJV, WEBSTER) vs “but” (DARBY, DRC) vs “even” (ASV)
  • v20 [grammatical]: Translation of the negative imperative or subjunctive — “Do not bear” (KJV, ASV, DARBY, WEBSTER) vs “Don’t give” (WEB) vs “Thou mayest” (YLT) vs “Thou shalt” (DRC)
  • v20 [lexical]: Translation of the noun for 'witness' or 'testimony' — “witness Honour thy” (KJV, YLT, DARBY, DRC) vs “Honor” (ASV, WEBSTER) vs “testimony Honor your” (WEB)
  • v21 [lexical]: Translation of the verb for 'kept' or 'observed' — “things” (WEB, DARBY, DRC) vs “have I kept” (KJV, WEBSTER) vs “things observed” (ASV) vs “did keep” (YLT)
  • v22 [lexical]: Translation of the verb for 'distribute' or 'give' — “to” (YLT, DARBY, WEBSTER) vs “distribute unto” (KJV, ASV) vs “it to” (WEB) vs “give to” (DRC)
  • v22 [grammatical]: Translation of the conjunction and future verb — “and thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Then you will” (WEB)
  • v22 [lexical]: Translation of the noun 'heaven' (singular vs plural) — “heaven and” (KJV, ASV, YLT, WEBSTER, DRC) vs “then” (WEB) vs “the heavens” (DARBY)
  • v24 [lexical]: (vv 24, 25) Translation of the phrase for 'kingdom' or 'reign' — “the kingdom of God” (KJV, ASV, DARBY, WEBSTER, DRC) vs “God’s” (WEB) vs “reign” (YLT)
  • v25 [grammatical]: Translation of the noun phrase (presence or absence of the definite article) — “a needle’s” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT, DRC)
  • v26 [stylistic]: Phrasing of the relative clause — “And they that” (KJV, ASV, WEBSTER, DRC) vs “Those who” (WEB, YLT, DARBY)
  • v26 [grammatical]: Translation of the interrogative phrase — “Who then can” (KJV, WEBSTER, DRC) vs “who” (WEB, ASV) vs “And is able to” (YLT) vs “And” (DARBY)
  • v28 [lexical]: Translation of the interjection — “Lo” (KJV, ASV, YLT, WEBSTER) vs “Behold” (DARBY, DRC) vs “Look” (WEB)
  • v28 [textual]: Whether 'all things' or 'our own' are left behind — “all” (KJV, YLT, WEBSTER) vs “things” (DARBY, DRC) vs “everything” (WEB) vs “our own” (ASV)
  • v28 [grammatical]: Tense of the verb 'followed' — “followed thee” (KJV, ASV, WEBSTER) vs “have” (DARBY, DRC) vs “you” (WEB) vs “did follow” (YLT)
  • v29 [grammatical]: Phrasing of the negative relative clause — “no man that hath” (KJV, ASV, WEBSTER, DRC) vs “one who has” (WEB, DARBY) vs “not one who” (YLT)
  • v29 [lexical]: Translation of the noun for 'house' or 'home' — “house” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “home” (DARBY)
  • v29 [textual]: Ordering of family members listed — “parents” (KJV, YLT, DARBY, WEBSTER, DRC) vs “wife” (WEB, ASV)
  • v29 [lexical]: Translation of the noun for 'brothers' — “brethren” (KJV, ASV, DARBY, WEBSTER, DRC) vs “brothers” (WEB, YLT)
  • v30 [lexical]: Translation of the term for 'many times more' — “manifold” (KJV, ASV, DARBY, WEBSTER) vs “many times” (WEB) vs “back” (YLT) vs “much” (DRC)
  • v30 [lexical]: Translation of the preposition for time — “in” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “at” (DARBY)
  • v30 [lexical]: Translation of the phrase for 'coming age' or 'world to come' — “world to come” (KJV, WEBSTER, DRC) vs “eternal” (WEB, ASV) vs “coming age” (YLT, DARBY)
  • v31 [lexical]: Translation of the participle indicating 'taking aside' — “and” (KJV, ASV, WEBSTER, DRC) vs “aside” (WEB) vs “aside he” (YLT) vs “to him” (DARBY)
  • v31 [grammatical]: Translation of the present tense indicating future action — “go” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “are going” (WEB)
  • v32 [stylistic]: Translation of the preposition indicating motion — “up to” (WEB, YLT, DARBY) vs “to” (WEBSTER, DRC) vs “unto” (KJV) vs “up” (ASV)
  • v32 [lexical]: Translation of the term for 'Gentiles' or 'nations' — “Gentiles and shall” (KJV, ASV, DRC) vs “will” (WEB, WEBSTER) vs “nations” (YLT, DARBY)
  • v32 [lexical]: Translation of the verb for 'shamefully treated' or 'insulted' — “insulted” (YLT, DARBY) vs “treated shamefully” (WEB) vs “and spitefully entreated” (KJV) vs “shamefully treated” (ASV) vs “treated” (WEBSTER) vs “scourged” (DRC)
  • v32 [stylistic]: Form of the verb 'spit' — “spit upon” (ASV, YLT, DARBY, DRC) vs “spitted on” (KJV, WEBSTER) vs “spit” (WEB)
  • v34 [lexical]: Translation of the noun for 'saying' or 'word' — “saying” (WEB, KJV, ASV, YLT, WEBSTER) vs “word” (DARBY, DRC)
  • v34 [stylistic]: Form of the verb 'hidden' — “hid” (KJV, ASV, YLT, WEBSTER, DRC) vs “hidden” (WEB, DARBY)
  • v34 [grammatical]: Phrasing of the negative conjunction — “and” (WEB, ASV, YLT, DARBY, DRC) vs “neither knew” (KJV, WEBSTER)
  • v36 [grammatical]: Translation of the imperfect tense of 'inquire' — “asked” (WEB, KJV, WEBSTER, DRC) vs “inquired” (ASV, DARBY) vs “was inquiring” (YLT)
  • v36 [grammatical]: Translation of the optative mood in indirect question — “this” (WEB, ASV, DRC) vs “it meant” (KJV, WEBSTER) vs “this may be” (YLT) vs “this might be” (DARBY)
  • v37 [lexical]: Translation of the term for 'of Nazareth' — “was passing” (WEB, WEBSTER, DRC) vs “of Nazareth passeth” (KJV, ASV) vs “the Nazarene doth pass” (YLT) vs “the Nazaraean was passing” (DARBY)
  • v38 [lexical]: Translation of the verb for 'cried out' — “out” (WEB, YLT, DRC) vs “cried saying” (KJV, ASV, WEBSTER) vs “called out” (DARBY)
  • v39 [lexical]: Translation of the verb for 'be silent' — “should hold his peace” (KJV, ASV, WEBSTER, DRC) vs “might be silent” (YLT, DARBY) vs “be quiet” (WEB)
  • v39 [grammatical]: Translation of the comparative adverb and verb — “out” (ASV, DARBY, DRC) vs “cried so much the” (KJV, WEBSTER) vs “out all” (WEB) vs “was” (YLT)
  • v40 [grammatical]: Translation of the participle for 'standing' — “And” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Standing still” (WEB)
  • v40 [lexical]: Translation of the verb for 'brought' or 'led' — “brought unto” (KJV, ASV, YLT, DRC) vs “to” (WEB, WEBSTER) vs “led to” (DARBY)
  • v40 [grammatical]: Translation of the genitive absolute participle for 'come near' — “was come near” (KJV, ASV, DRC) vs “had” (WEB, WEBSTER) vs “having nigh” (YLT) vs “drew nigh” (DARBY)
  • v42 [lexical]: Translation of the verb for 'receive sight' or 'see' — “Receive thy sight thy” (KJV, ASV, YLT, WEBSTER, DRC) vs “your Your” (WEB) vs “See” (DARBY)
  • v42 [lexical]: Translation of the verb for 'saved' or 'healed' — “hath saved thee” (KJV, YLT, WEBSTER) vs “made whole” (ASV, DRC) vs “has healed you” (WEB) vs “has healed” (DARBY)
  • v43 [lexical]: Translation of the verb for 'received sight' or 'saw' — “received his sight” (WEB, KJV, ASV, WEBSTER) vs “saw” (DARBY, DRC) vs “did receive” (YLT)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Greek text provided (reflecting a critical text tradition akin to NA28/SBL, evident by features such as 'τὰ ἴδια' in v28).

神の御名: Theos (God), Kyrios (Lord)。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

In academic analysis, Luke 18 is structurally significant as the chapter where the Gospel's extended central 'Journey to Jerusalem' (or 'Travel Narrative') concludes, and the author resumes following the Markan narrative sequence. Verses 1-14 consist of two parables unique to Luke's special source material (Sondergut): the Persistent Widow and the Pharisee and the Tax Collector. Textual scholars note the vivid, colloquial Greek used in the first parable; the judge's fear that the widow will 'wear me out' (v. 5) translates the verb 'hypōpiazō', which literally means 'to strike under the eye' or 'give a black eye', emphasizing the judge's exasperation. The second parable famously concludes with the tax collector going home 'justified' ('dedikaiōmenos', v. 14). Scholars debate whether this reflects the author's familiarity with Pauline theology or a broader early Christian usage of justification language. From verse 15 onward, Luke parallels Mark 10 (the blessing of children, the rich ruler, the third passion prediction, and the healing of a blind beggar). Redaction criticism highlights Luke's editorial choices: he streamlines Mark's rougher Greek, leaves the blind man unnamed (unlike Mark's Bartimaeus), and shifts the healing to occur as Jesus 'came near Jericho' (v. 35) rather than as he was leaving it, geographically preparing for the Zacchaeus episode in chapter 19.

Jewish interpretation

Evaluated historically rather than as Scripture, Jewish readings of Luke 18 view it as a first-century text utilizing common Jewish pedagogical forms—such as parables, hyperbole, and dialogues—while reflecting the growing polemical divide between the early Jesus movement and formative Rabbinic Judaism. The teachings on persistent prayer (the widow and the judge) and the suspicion of immense wealth (the rich ruler) resonate strongly with the ethical and prophetic priorities of the Tanakh. However, the narrative framing, particularly the sharp dichotomy drawn between the supposedly self-righteous Pharisee and the justified tax collector, is understood as a later editorial construction designed to distinguish early Christian identity from Jewish sectarian rivals.

Latter-day Saint

Luke 18 gathers Jesus's teachings on prayer, humility, wealth, and discipleship as he approaches Jerusalem. Through parables (the persistent widow, the Pharisee and publican) and direct encounters (welcoming children, the rich young ruler, healing a blind beggar), Jesus emphasizes the necessity of persistent faith, profound reliance on God's mercy rather than self-righteousness, and the spiritual peril of material wealth. He also clearly foretells his suffering, death, and resurrection, though his disciples fail to comprehend it at the time.

Jehovah's Witnesses

In its immediate narrative context, Luke 18 presents a series of parables and encounters during Jesus' final journey to Jerusalem. The chapter addresses the necessity of persistent prayer without giving up, the contrast between self-righteousness and genuine humility before God, the requirement to receive the Kingdom with childlike teachableness, and the severe spiritual hindrance posed by material wealth. It concludes with Jesus' explicit prediction of his suffering, death, and resurrection, followed by the messianic recognition and healing of a blind beggar near Jericho.

NCBによる翻訳の選択 (77)
  • v1: also spoke — Follows the Greek kai parabolēn sequence.
  • v1: to this end, that they must always pray — Disputed among traditions; translates lexical components literally without mandating inward over vocal or vice versa.
  • v2: a certain judge — Preserves the indefinite pronoun structure of the Greek.
  • v2: did not fear God and did not respect man — Preserves the parallel negations clearly.
  • v3: kept coming — Accurately conveys the imperfect tense as repetitive action.
  • v3: Vindicate me against my adversary — Captures the *dik-* (justice) wordplay consistently across the chapter.
  • v4: a while — Epi chronon expresses a period of time appropriately translated as 'a while'.
  • v4: afterward — Standard modern translation for the temporal phrase.
  • v4: Even though — Translates the concessive particle string explicitly.
  • v5: yet — Dia ge conveys 'at least' or 'yet'.
  • v5: gives me a black eye — Translates the vivid physical idiom (literally 'strike under the eye') according to scholarly consensus.
  • v6: Listen to — Modern register for akousate.
  • v6: judge of unrighteousness — Preserves the noun structure tῆς ἀδικίας and the *dik-* root.
  • v7: will not — Modern English uses 'will' for future certainty rather than archaic 'shall'.
  • v7: bring about the vindication of his chosen ones, the ones crying out — Preserves the double article structure and the *dik-* root.
  • v8: tell — Modern English idiom for legō ymin.
  • v8: quickly — En tachei is best rendered 'quickly'.
  • v8: comes, will — Accurately renders the temporal participle and future indicative.
  • v9: certain ones, the ones trusting... and despising the rest — Maintains the substantive participles grouping the subjects.
  • v10: tax collector — Standard modern translation for telōnēs.
  • v10: the one... and the other — Preserves the distributing singulars from the initial plural.
  • v11: thank you — Modern pronoun usage.
  • v11: the rest of — Translates hoi loipoi literally and links to verse 9.
  • v11: unjust — Continues the *dik-* thread central to the chapter.
  • v11: like — Modern English phrasing for the comparative.
  • v12: in the — Preserves the definite article.
  • v12: acquire — Accurately reflects the present tense of acquiring rather than the state of possessing.
  • v13: But — Translates the postpositive de establishing the contrast.
  • v13: was striking his chest — Disputed among traditions; renders the imperfect tense and anatomy literally without imposing institutionalized liturgical meaning or explicitly endorsing the evangelistic sinner's prayer model.
  • v13: the sinner — Preserves the strong definite article denoting an absolute category.
  • v14: justified — Culminates the thematic *dik-* root thread woven throughout the chapter.
  • v14: to — Properly renders eis in context of going home.
  • v14: humbled — Modern English phrasing for tapeinōthēsetai.
  • v14: humbling — Preserves the complete chiasm of the exalting/humbling participles.
  • v15: were bringing — Reflects the imperfect tense.
  • v15: the infants — Disputed among traditions; translates ta brephē with the definite article without interpolating sacramental doctrines.
  • v15: might — Standard translation of the subjunctive mood denoting purpose.
  • v16: summoned — Accurately translates prosekalesato.
  • v16: the little children — Preserves the definite article.
  • v16: hinder — Kōluete implies active prevention or hindrance.
  • v17: Truly — Contemporary translation of the Hebrew loanword amēn.
  • v17: whoever does not — Modernizes archaic construction for indefinite relative and subjunctive.
  • v17: in no way — Modern English rendering of the emphatic double negative.
  • v17: into it — Removes archaic adverb 'therein'.
  • v18: Teacher — Translates didaskale accurately as teacher.
  • v19: No one — Modern English phrasing for oudeis.
  • v19: except — Translates ei mē in context.
  • v20: Do not bear — Preserves the anaphora of the negative particle strictly.
  • v21: All these I have kept — Preserves the demonstrative and quantifier.
  • v22: sell all whatever you have — Disputed among traditions; follows the source precisely without adding restrictive clauses regarding literal property relinquishment or purely pedagogical interpretation.
  • v22: distribute — Diados implies passing out or distributing.
  • v22: you will — Replaces archaic 'shalt'.
  • v22: the heavens — Preserves the plural noun.
  • v23: very sorrowful — Captures the emotional intensity of the adjective and matches its repetition in v24.
  • v24: the kingdom of God — Maintains uniform rendering of basileia tou theou.
  • v25: the eye of a needle — Modern English phrasing for the genitive construct.
  • v26: the ones having heard — Strict translation of the articular participle.
  • v27: The impossible things with men are possible things — Disputed among traditions; preserves the direct morphological contrast and assonance without inserting theological terminology.
  • v28: Look — Replaces archaic 'Behold/Lo' with a modern equivalent per instructions.
  • v28: our own things — Translates the substantive adjective accurately reflecting textual variants.
  • v29: wife, or brothers, or parents — Follows the text-critical sequence of familial ties.
  • v29: brothers — Modernizes archaic plural.
  • v30: many times more — Accurately translates the multiplicative pollaplasiona.
  • v30: coming age — Maintains structural contrast between this time and the age to come.
  • v31: for the Son of Man — Properly renders the dative of advantage/reference.
  • v32: and mocked and insulted and spat upon — Preserves the intense polysyndeton structure of the passives.
  • v32: insulted — Hybristhēsetai conveys verbal abuse or insolent treatment.
  • v34: word — Rhēma translates literally as word or utterance.
  • v34: understood... hidden... did not know — Maintains the threefold repetition emphasizing their total lack of comprehension.
  • v35: As he drew near — Modernizes archaic phrasing ('came to pass') while accurately rendering the genitive absolute / temporal infinitive.
  • v36: inquired — Reflects the imperfect tense of eypnthaneto.
  • v36: might be — Optative mood captures potentiality.
  • v38: have mercy on me — Standard English idiom for eleēson, matching the continuous cry in v39.
  • v39: so that he might be silent — Renders the purpose clause explicitly.
  • v39: cried out all the more — Disputed among traditions; accurately translates the comparative without embellishing it as an interpretive paradigm for spiritual persistence.
  • v41: receive my sight — Maintains consistency with the cognate sequence in verses 42 and 43.
  • v42: healed — In the context of regaining sight, sōzō points to physical healing/restoration.
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 21, 2026、gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)