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マタイによる福音書 10

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

1And summoning his twelve disciples, he gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 2Now the names of the twelve apostles are these: first, Simon, the one called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, the one surnamed Thaddaeus; 4Simon the Cananaean, and Judas the Iscariot, the one who also betrayed him. 5These twelve Jesus sent out, instructing them, saying: “Do not go off onto a road of the Gentiles, and do not enter into a city of the Samaritans; 6but go instead to the sheep, the lost ones, of the house of Israel. 7And as you go, preach, saying, ‘The kingdom of the heavens has drawn near.’ 8Heal the sick, raise the dead, cleanse lepers, cast out demons; freely you received, freely give. 9Do not acquire gold, nor silver, nor copper for your belts, 10nor a traveler's bag for the road, nor two tunics, nor sandals, nor a staff; for the worker is worthy of his food. 11Whatever city or village you enter, find out who in it is worthy, and stay there until you exit. 12As you enter into the household, greet it. 13And if indeed the household is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. 14And whoever does not receive you nor hear your words, as you go out outside that house or that city, shake the dust off your feet. 15Amen I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 16“Look, I am sending you out as sheep in the midst of wolves; therefore become as wise as the serpents and as innocent as the doves. 17But beware of men; for they will hand you over to councils, and they will flog you in their synagogues; 18and you will be brought before governors and kings for my sake, as a testimony to them and to the nations. 19But when they hand you over, do not be anxious how or what you will say; for what you will say will be given to you in that hour. 20For it is not you who are the ones speaking, but the Spirit of your Father who is the one speaking in you. 21“Brother will hand over brother to death, and a father a child; and children will rise up against parents and put them to death. 22And you will be hated by all because of my name; but this one who endures to the end will be saved. 23But when they persecute you in this city, flee into the next; for Amen I tell you, you will certainly not finish the cities of Israel until the Son of Man comes. 24“A disciple is not above the teacher, nor a servant above his Lord. 25It is enough for the disciple that he become like his teacher, and the servant like his Lord. If they have called the master of the house Beelzebul, how much more the members of his household! 26Therefore do not fear them; for nothing is covered that will not be uncovered, and hidden that will not be known. 27What I tell you in the darkness, speak in the light; and what you hear into the ear, proclaim upon the housetops. 28And do not fear those who kill the body but are not able to kill the soul; rather fear the one who is able to destroy both soul and body in Gehenna. 29Are not two sparrows sold for an assarion? And not one of them will fall upon the ground apart from your Father. 30But of you, even the hairs of your head are all numbered. 31Therefore do not fear; you are of more value than many sparrows. 32“Everyone, therefore, who will confess me before men, I also will confess him before my Father who is in the heavens. 33But whoever denies me before men, I also will deny him before my Father who is in the heavens. 34“Do not think that I came to cast peace upon the earth; I did not come to cast peace, but a sword. 35For I came to divide a man against his father, and a daughter against her mother, and a bride against her mother-in-law; 36and a man's enemies will be the members of his household. 37The one who loves father or mother above me is not worthy of me; and the one who loves son or daughter above me is not worthy of me. 38And whoever does not take his cross and follow after me is not worthy of me. 39The one who finds his life will lose it, and the one who loses his life for my sake will find it. 40“The one who receives you receives me, and the one who receives me receives the one who sent me. 41The one who receives a prophet in the name of a prophet will receive a prophet's reward, and the one who receives a righteous man in the name of a righteous man will receive a righteous man's reward. 42And whoever gives one of these little ones a cup of cold water only, in the name of a disciple, Amen I tell you, he will certainly not lose his reward.”

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この章で議論のある聖句

  • 平和ではなく剣を

    イエスが「剣をもたらすために来た」と言われた意味について、それが分裂への呼びかけなのか、苦難への呼びかけなのか、あるいは別の何かであるのかをめぐって、読者の解釈は分かれてきました。

各教派が一致している点

Since no claims reach a universal consensus, the most widely supported reading across several traditions is that the numbering of hairs and falling of sparrows demonstrates God's meticulous, exhaustive providence over every detail of creation. Several traditions also affirm that Christ's warnings establish suffering and persecution as inevitable marks of the true church, while some specific families draw upon these apostolic instructions to support doctrines of apostolic succession, monastic… 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 delegated authority to cast out spirits and heal disease is a continuing mandate and present reality for the church today.

    orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: AFFIRM; pentecostal: AFFIRM; restorationist: DENY

  • The miraculous powers granted to the apostles were temporary credentials specific to their earthly mission and ceased after the apostolic age.

    orthodox: DENY; pentecostal: DENY; restorationist: AFFIRM

  • The instructions for traveling lightly and relying on hospitality serve as the practical scriptural model for an itinerant preaching ministry.

    methodist: AFFIRM; restorationist: DENY

  • The warning about the one who can destroy both soul and body in hell establishes the conscious immortality of the human soul beyond physical death.

    catholic: AFFIRM; reformed: AFFIRM; adventist: DENY

  • The warning about destroying both soul and body in Gehenna teaches conditional immortality, affirming that the wicked will be entirely annihilated rather than eternally tormented.

    catholic: DENY; reformed: DENY; adventist: AFFIRM

  • The command to take up the cross and lose one's life is a non-negotiable requirement of daily self-denial for progressing toward entire sanctification.

    catholic: QUALIFY; orthodox: QUALIFY; methodist: AFFIRM

  • The command to take up the cross is ritually applied in the liturgy of baptism through the signing of the cross on the newly baptized.

    orthodox: QUALIFY; anglican: AFFIRM

  • The promise of reward for giving a 'cup of cold water' mandates the church's commitment to social justice and the inclusivity of the marginalized.

    catholic: QUALIFY; orthodox: QUALIFY; anglican: AFFIRM

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

In this narrative and discourse chapter, Jesus formally expands his earthly ministry by constituting the Twelve Apostles, naming Simon Peter first. He delegates his own authority over unclean spirits and disease to them, sending them exclusively to the lost sheep of Israel. He issues strict directives for their journey, commanding radical poverty and reliance on the hospitality of worthy households. The discourse then pivots eschatologically: Jesus warns the apostles of impending persecution from both religious and secular authorities, assuring them that the Spirit of the Father will speak through them. He demands absolute loyalty, declaring that his coming brings division even within families, and establishes that true discipleship requires taking up one's cross and losing one's life to find it. Finally, he intimately links their identity with his own, promising that whoever receives them receives him, and ensuring a reward for those who welcome his messengers. Reception: The Catholic tradition reads this chapter as foundational for ecclesiology, apostolic succession, and the theology of martyrdom. The explicit designation of Simon as 'first' (verse 2) is historically cited by Latin Fathers as scriptural evidence for Petrine primacy, establishing that Peter holds a distinct headship among the Twelve. The mandate and sending of the Twelve (verses 1-4) is viewed corporately as the institution of the apostolic college, which the Magisterium identifies as the predecessor to the college of bishops. The concluding declaration, 'He who receives you receives me' (verse 40), provides the Christological basis for the ordained ministry acting 'in persona Christi capitis' (in the person of Christ the Head) and forms the bedrock of Catholic teaching authority. The instruction not to fear those who can only kill the body but rather Him who can destroy both body and soul in hell (verse 28) is utilized by scholastic theologians to articulate the immortality of the soul and to define the virtue of fortitude, especially as expressed in martyrdom. Eastern Catholic theology, drawing heavily on the Greek Fathers, strongly emphasizes the pneumatological and ascetic dimensions of the chapter. The command to carry no gold or extra tunics (verses 9-10) is read as a call to an 'angelic life' of total reliance on divine providence, while the promise that the Spirit will speak in them (verse 20) highlights the synergy between human endurance and divine grace in the confessor.

Eastern Orthodox

In Matthew 10, Jesus officially commissions His twelve disciples as apostles, granting them authority over demons and disease. He sends them to the 'lost sheep of Israel' with a message that the kingdom of heaven is at hand. He commands a lifestyle of absolute reliance on providence and the hospitality of worthy households, forbidding them from taking money or extra provisions. Jesus then shifts to apocalyptic and prophetic warnings, preparing them for fierce persecution from councils, kings, and their own families. He demands supreme loyalty, warning that He brings a 'sword' that will divide households, and requires His followers to take up their cross. He comforts them with the assurance of the Father's meticulous care, promising that confessing Him will lead to eternal vindication, and that anyone who receives His messengers receives Him. Reception: The Eastern Orthodox tradition receives Matthew 10 as a foundational charter for its theology of martyrdom, asceticism, and the charismatic healing ministry of the Church. The command to 'heal the sick... freely you received, freely give' (v. 8) establishes the distinctive Orthodox category of saints known as the *Anargyroi* (Holy Unmercenaries)—such as Panteleimon, Cosmas, and Damian—who healed without accepting payment. John Chrysostom emphasizes that Christ added this command to prevent pride and avarice, reminding the apostles that their miraculous power was a divine grace, not a personal commodity. The warnings of persecution and the call to confess Christ (vv. 16-33) are central to the Orthodox understanding of the martyrs and confessors, who endure not by human willpower but through the synergy of the indwelling Spirit (v. 20). Furthermore, the chapter is a cornerstone for monastic theology. Christ's startling statement that He came to bring 'not peace, but a sword' (v. 34) and His demand that disciples love Him more than their parents (vv. 37-38) are understood apophatically and ascetically as the necessary cutting away of earthly attachments. Theophylact of Ohrid interprets this 'sword' as the word of God and true faith, which inevitably severs the spiritually healthy from the spiritually diseased, even within a family. John Climacus applies these strict demands directly to the monastic vocation, teaching that the monk must radically detach from family ties to pursue undivided union with God.

Oriental Orthodox

Matthew 10 records Jesus calling the Twelve Apostles and granting them authority over unclean spirits and diseases. He sends them specifically to the lost sheep of the house of Israel with a mandate to preach the kingdom, heal the sick, and travel in absolute poverty. The chapter quickly transitions from immediate travel instructions to sweeping prophecies of persecution. Jesus warns that His disciples will be brought before councils and kings, hated by all, and betrayed by family members. He consoles them with the promise of the Spirit's presence to give them words, the Father's providential care over sparrows and numbered hairs, and the necessity of fearing God rather than human executioners. The chapter concludes by defining the severe cost of discipleship—taking up the cross, prioritizing Christ above family—and the rewards for those who receive His messengers. Reception: The Oriental Orthodox tradition receives this chapter as a foundational text for Christology, asceticism, and martyrology. Christologically, Cyril of Alexandria reads the opening verse (Matt 10:1), where Jesus gives the apostles authority over unclean spirits, as a demonstration of the incarnate Word’s divine authority. Because Christ confers this power natively rather than invoking another's name, it underscores the miaphysite understanding of the one incarnate nature of God the Word, acting with unified divine-human agency. In ascetic theology, the commands to carry no gold or silver (Matt 10:9) and to love Christ above family (Matt 10:37) are read as literal injunctions for the monastic life. Athanasius of Alexandria, in his Life of Antony, portrays the monastic retreat into the desert as a direct fulfillment of these evangelical demands, exchanging worldly security for the cross (Matt 10:38). Furthermore, as communions that have endured centuries of persecution under various empires, the Coptic, Armenian, and Syriac churches read the warnings of being sent as sheep in the midst of wolves (Matt 10:16) not merely as historical events of the first century, but as the perpetual condition of the Church. Severus of Antioch highlights that the servant is not above the master (Matt 10:24-25); thus, the Church's suffering is a mystical participation in Christ's own enduring witness.

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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 called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 2Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; 3Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus; 4Simon the Zealot; and Judas Iscariot, who also betrayed him. 5Jesus sent these twelve out and commanded them, saying, “Don’t go among the Gentiles, and don’t enter into any city of the Samaritans. 6Rather, go to the lost sheep of the house of Israel. 7As you go, preach, saying, ‘The Kingdom of Heaven is at hand!’ 8Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 9Don’t take any gold, silver, or brass in your money belts. 10Take no bag for your journey, neither two coats, nor sandals, nor staff: for the laborer is worthy of his food. 11Into whatever city or village you enter, find out who in it is worthy, and stay there until you go on. 12As you enter into the household, greet it. 13If the household is worthy, let your peace come on it, but if it isn’t worthy, let your peace return to you. 14Whoever doesn’t receive you or hear your words, as you go out of that house or that city, shake the dust off your feet. 15Most certainly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 16“Behold, I send you out as sheep among wolves. Therefore be wise as serpents and harmless as doves. 17But beware of men, for they will deliver you up to councils, and in their synagogues they will scourge you. 18Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the nations. 19But when they deliver you up, don’t be anxious how or what you will say, for it will be given you in that hour what you will say. 20For it is not you who speak, but the Spirit of your Father who speaks in you. 21“Brother will deliver up brother to death, and the father his child. Children will rise up against parents and cause them to be put to death. 22You will be hated by all men for my name’s sake, but he who endures to the end will be saved. 23But when they persecute you in this city, flee into the next, for most certainly I tell you, you will not have gone through the cities of Israel until the Son of Man has come. 24“A disciple is not above his teacher, nor a servant above his lord. 25It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household! 26Therefore don’t be afraid of them, for there is nothing covered that will not be revealed, or hidden that will not be known. 27What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. 28Don’t be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna. 29“Aren’t two sparrows sold for an assarion coin? Not one of them falls to the ground apart from your Father’s will. 30But the very hairs of your head are all numbered. 31Therefore don’t be afraid. You are of more value than many sparrows. 32Everyone therefore who confesses me before men, I will also confess him before my Father who is in heaven. 33But whoever denies me before men, I will also deny him before my Father who is in heaven. 34“Don’t think that I came to send peace on the earth. I didn’t come to send peace, but a sword. 35For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 36A man’s foes will be those of his own household. 37He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn’t worthy of me. 38He who doesn’t take his cross and follow after me isn’t worthy of me. 39He who seeks his life will lose it; and he who loses his life for my sake will find it. 40“He who receives you receives me, and he who receives me receives him who sent me. 41He who receives a prophet in the name of a prophet will receive a prophet’s reward. He who receives a righteous man in the name of a righteous man will receive a righteous man’s reward. 42Whoever gives one of these little ones just a cup of cold water to drink in the name of a disciple, most certainly I tell you, he will in no way lose his reward.”

KJV · King James Version

1And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. 2Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus; 4Simon the Canaanite, and Judas Iscariot, who also betrayed him. 5These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6But go rather to the lost sheep of the house of Israel. 7And as ye go, preach, saying, The kingdom of heaven is at hand. 8Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. 9Provide neither gold, nor silver, nor brass in your purses, 10Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. 11And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. 12And when ye come into an house, salute it. 13And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. 16Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. 17But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 19But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20For it is not ye that speak, but the Spirit of your Father which speaketh in you. 21And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. 22And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. 23But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. 24The disciple is not above his master, nor the servant above his lord. 25It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? 26Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. 28And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. 29Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30But the very hairs of your head are all numbered. 31Fear ye not therefore, ye are of more value than many sparrows. 32Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. 34Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36And a man’s foes shall be they of his own household. 37He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. 38And he that taketh not his cross, and followeth after me, is not worthy of me. 39He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. 40He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 41He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. 42And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

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意味が変わる相違点 (98)
  • v1 [grammatical]: Differences in handling the opening participle and conjunctions — “he” (KJV, YLT, DARBY, WEBSTER) vs “and” (WEB, ASV) vs “together” (DRC)
  • v1 [lexical]: Translation of 'exousia' (authority/power) — “over” (YLT, DARBY, DRC) vs “authority over” (WEB, ASV) vs “power against” (KJV, WEBSTER)
  • v1 [grammatical]: Translation of the purposive/resultative infinitive construct — “to cast” (WEB, KJV, ASV, WEBSTER, DRC) vs “so as be casting” (YLT) vs “so that they should” (DARBY)
  • v2 [lexical]: Translation of the connective 'de' (now/and) — “Now the names” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC)
  • v3 [lexical]: Translation of 'telōnēs' (tax collector/publican) — “publican” (KJV, ASV, WEBSTER) vs “tax-gatherer” (YLT, DARBY) vs “tax collector” (WEB) vs “and” (DRC)
  • v4 [lexical]: Translation or transliteration of 'Kananaios' — “Canaanite” (KJV, WEBSTER) vs “Zealot” (WEB) vs “Cananæan” (ASV) vs “Cananite” (YLT) vs “Cananaean” (DARBY) vs “Cananean” (DRC)
  • v4 [stylistic]: Inclusion or omission of the definite article before Iscariot — “Iscariot” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “the Iscariote” (DARBY)
  • v4 [lexical]: Translation of 'paradidōmi' (betray/deliver) — “betrayed” (WEB, KJV, ASV, WEBSTER, DRC) vs “deliver” (YLT) vs “delivered” (DARBY)
  • v5 [lexical]: Translation of 'ethnōn' (Gentiles/nations) — “Gentiles” (WEB, KJV, ASV, WEBSTER, DRC) vs “nations go not away” (YLT) vs “nations” (DARBY)
  • v5 [grammatical]: Handling of the indefinite article or pronoun — “any” (WEB, KJV, ASV, WEBSTER) vs “a” (YLT, DARBY) vs “the” (DRC)
  • v6 [lexical]: Translation of prepositional direction (go to/unto) — “to” (KJV, ASV, DARBY, WEBSTER, DRC) vs “go” (WEB) vs “unto” (YLT)
  • v9 [lexical]: Translation of 'ktaomai' (provide/take/get/possess) — “Provide neither” (KJV, WEBSTER) vs “Don’t take any” (WEB) vs “Get you no” (ASV) vs “not” (YLT) vs “Do not yourselves with” (DARBY) vs “Do not possess” (DRC)
  • v9 [lexical]: Translation of 'chalkon' (brass/money) — “nor brass in” (KJV, ASV, YLT, WEBSTER) vs “or” (WEB) vs “or for” (DARBY) vs “money” (DRC)
  • v9 [lexical]: Translation of 'zōnas' (purses/belts) — “purses” (KJV, ASV, WEBSTER, DRC) vs “money belts” (WEB) vs “girdles” (YLT) vs “belts” (DARBY)
  • v10 [lexical]: Translation of 'pēran' (scrip/bag/wallet) — “Nor scrip” (KJV, YLT, DARBY, DRC) vs “Take no bag” (WEB) vs “no wallet” (ASV) vs “bag” (WEBSTER)
  • v10 [lexical]: Translation of 'hodon' (journey/way) — “your journey neither” (WEB, KJV, ASV, WEBSTER) vs “the way nor” (YLT, DARBY) vs “nor” (DRC)
  • v10 [textual]: Textual variant reading singular 'staff' versus plural 'staves' — “sandals nor staff” (WEB, YLT) vs “a staff” (WEBSTER, DRC) vs “yet staves” (KJV) vs “staff” (ASV) vs “sandals nor a staff” (DARBY)
  • v10 [lexical]: Translation of 'ergatēs' (workman/laborer) — “workman” (KJV, YLT, DARBY, WEBSTER, DRC) vs “laborer” (WEB, ASV)
  • v10 [lexical]: Translation of 'trophēs' (food/meat/nourishment) — “food” (WEB, ASV, WEBSTER) vs “meat” (KJV, DRC) vs “nourishment” (YLT, DARBY)
  • v11 [stylistic]: Modernization of 'whatsoever' to 'whatever' — “whatsoever” (KJV, ASV, DARBY, DRC) vs “whatever” (WEB, YLT, WEBSTER)
  • v11 [lexical]: Translation of 'kōmē' (town/village) — “town ye shall” (KJV, WEBSTER) vs “village” (ASV, DARBY) vs “village you” (WEB) vs “village may” (YLT) vs “you” (DRC)
  • v11 [lexical]: Translation of 'exetazō' (inquire/search out/find out) — “inquire” (DARBY, WEBSTER, DRC) vs “find out” (WEB) vs “enquire” (KJV) vs “search out” (ASV) vs “inquire ye” (YLT)
  • v11 [stylistic]: Phrasing of 'abide till' versus 'remain until' — “abide till ye” (KJV, ASV, WEBSTER) vs “until you” (WEB) vs “may” (YLT) vs “remain” (DARBY) vs “you” (DRC)
  • v11 [lexical]: Translation of departure direction (thence/forth/on) — “thence” (KJV, WEBSTER, DRC) vs “forth” (ASV, YLT, DARBY) vs “on” (WEB)
  • v13 [grammatical]: Handling of the particle 'men' (indeed/is) — “the house be” (KJV, ASV, WEBSTER) vs “indeed” (YLT, DARBY) vs “household is” (WEB) vs “that” (DRC)
  • v13 [stylistic]: Preference for 'upon' vs 'on' — “upon” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “on” (WEB)
  • v13 [stylistic]: (vv 13, 37, 38) Use of contraction for 'is not' — “be not” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “isn’t” (WEB)
  • v13 [lexical]: Translation of 'epistrephō' (return/turn back) — “return” (WEB, KJV, ASV, DARBY, WEBSTER) vs “turn back” (YLT) vs “shall” (DRC)
  • v14 [stylistic]: Modernization of 'whosoever shall not' to 'whoever doesn't' — “And whosoever shall not” (KJV, ASV, DARBY, DRC) vs “Whoever doesn’t” (WEB) vs “whoever may” (YLT) vs “whoever” (WEBSTER)
  • v14 [stylistic]: Preference for 'nor' vs 'or' in negative clauses — “nor” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “or” (WEB)
  • v14 [lexical]: Prepositional phrasing (of/off/from) — “of” (KJV, ASV, YLT, DARBY, WEBSTER) vs “off” (WEB) vs “from” (DRC)
  • v15 [lexical]: (vv 15, 42) Translation of 'amēn' (verily/most certainly/amen) — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
  • v15 [lexical]: (vv 15, 23, 42) Translation of 'legō' (say/tell) — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
  • v15 [stylistic]: (vv 15, 19, 21, 26, 39, 41) Modernization of 'shall' to 'will' — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v15 [stylistic]: Formatting/phrasing of 'the day of judgment' vs 'judgment-day' — “the day of judgment” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “judgment-day” (DARBY)
  • v16 [lexical]: Translation of 'en mesō' (in the midst of/among) — “in the midst of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “among” (WEB)
  • v16 [lexical]: Translation of 'phronimos' (wise/prudent) — “wise” (KJV, ASV, YLT, WEBSTER, DRC) vs “be” (WEB) vs “prudent” (DARBY)
  • v16 [lexical]: Translation of 'akeraios' (harmless/simple/guileless) — “harmless” (WEB, KJV, ASV, WEBSTER) vs “simple” (YLT, DRC) vs “guileless” (DARBY)
  • v18 [lexical]: Translation of 'hēgemōn' (governors/rulers) — “governors” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “rulers” (DARBY)
  • v18 [interpretive]: Interpretation of the dative 'autois' (to them vs against them) — “to” (WEB, ASV, YLT, DARBY, DRC) vs “against” (KJV, WEBSTER)
  • v18 [lexical]: Translation of 'ethnē' (Gentiles/nations) — “Gentiles” (KJV, ASV, WEBSTER, DRC) vs “nations” (WEB, YLT, DARBY)
  • v19 [lexical]: Translation of 'merimnaō' (be anxious/take thought) — “be not anxious” (ASV, YLT, WEBSTER) vs “take no thought” (KJV, DRC) vs “don’t be anxious” (WEB) vs “be not careful” (DARBY)
  • v19 [stylistic]: Modernization of 'ye shall speak' to 'you will say' — “ye shall speak” (KJV, ASV, DARBY, WEBSTER) vs “you will say” (WEB) vs “may” (YLT) vs “to” (DRC)
  • v20 [grammatical]: Handling of the substantival participle's tense and relative pronoun — “which speaketh” (KJV, WEBSTER) vs “that” (ASV, DRC) vs “who speaks” (WEB) vs “that is speaking” (YLT) vs “speaks” (DARBY)
  • v21 [grammatical]: Translation of the causative active verb 'thanatōsousin' — “cause them to be” (WEB, KJV, ASV, WEBSTER) vs “shall” (YLT, DARBY, DRC)
  • v22 [stylistic]: (vv 22, 23) Modernization of 'ye shall' to 'you will' — “And ye shall” (KJV, ASV, YLT, DARBY) vs “You will” (WEB) vs “will” (WEBSTER) vs “you” (DRC)
  • v22 [grammatical]: Translation of preposition of agency 'hypo' (by/of) — “by” (WEB, YLT, WEBSTER, DRC) vs “of” (KJV, ASV, DARBY)
  • v22 [lexical]: Translation of 'dia' (for/because of/on account of) — “men for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because of” (YLT) vs “on account of” (DARBY)
  • v22 [lexical]: Translation of 'to onoma' (name vs name's sake) — “name’s sake” (WEB, KJV, ASV, WEBSTER, DRC) vs “name” (YLT, DARBY)
  • v22 [lexical]: Translation of 'hypomenō' (endure/persevere) — “that endureth to” (KJV, ASV, WEBSTER) vs “who endures” (WEB) vs “who hath endured” (YLT) vs “has endured” (DARBY) vs “shall persevere unto” (DRC)
  • v22 [grammatical]: Translation of the demonstrative pronoun 'houtos' — “he” (YLT, DARBY, DRC) vs “shall” (KJV, WEBSTER) vs “will” (WEB) vs “the same” (ASV)
  • v23 [lexical]: Translation of 'hotan' (when/whenever) — “But when” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And whenever” (YLT) vs “And” (DRC)
  • v23 [lexical]: Translation of 'teleō' (have gone over/completed/finish) — “through” (WEB, ASV) vs “have gone over” (KJV, WEBSTER) vs “completed” (YLT, DARBY) vs “finish all” (DRC)
  • v23 [stylistic]: Preference for 'till' vs 'until' — “till” (KJV, ASV, YLT, WEBSTER, DRC) vs “until” (WEB, DARBY)
  • v25 [lexical]: Translation of 'arketon' (enough/sufficient) — “It is enough for” (WEB, KJV, ASV, WEBSTER, DRC) vs “sufficient to” (YLT) vs “sufficient” (DARBY)
  • v25 [grammatical]: Translation of the subjunctive clause 'hina genētai' — “be as” (KJV, ASV, DRC) vs “like” (WEB) vs “may” (YLT) vs “should become” (DARBY) vs “should” (WEBSTER)
  • v25 [lexical]: Translation of 'didaskalos' (teacher/master) — “teacher” (WEB, ASV, YLT, DARBY, WEBSTER) vs “master” (KJV, DRC)
  • v25 [lexical]: Translation of 'doulos' (servant/bondman) — “servant as” (KJV, ASV, YLT, WEBSTER, DRC) vs “like” (WEB) vs “bondman” (DARBY)
  • v25 [lexical]: Translation of 'oikodespotēs' (master of the house/goodman) — “master” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “goodman” (DRC)
  • v25 [textual]: Textual variant spelling of Beelzebub / Beelzebul — “Beelzebub” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Beelzebul” (WEB) vs “they did call Beelzeboul” (YLT)
  • v26 [stylistic]: Phrasing of 'hid that shall' vs 'hidden will' vs 'secret which' — “and hid that shall” (KJV, ASV, YLT, WEBSTER) vs “or hidden will” (WEB) vs “secret which” (DARBY) vs “nor” (DRC)
  • v27 [stylistic]: Modernization of 'that which' to 'What' — “What” (WEB, KJV, ASV, DARBY, WEBSTER) vs “that which” (YLT, DRC)
  • v27 [lexical]: Translation of 'legō' (tell/say) — “tell” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “say to” (DARBY)
  • v27 [stylistic]: Modernization of 'what ye' to 'you' — “what ye” (KJV, ASV, DARBY, WEBSTER) vs “that which you” (YLT, DRC) vs “you” (WEB)
  • v27 [interpretive]: Translational choice of whether to render 'into the ear' literally or dynamically as 'whispered' — “in” (KJV, ASV, DARBY, WEBSTER, DRC) vs “whispered” (WEB) vs “at” (YLT)
  • v27 [lexical]: Translation of 'dōma' (housetop/house) — “housetops” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “houses” (DARBY)
  • v28 [lexical]: Translation of 'geenna' (hell/Gehenna) — “hell” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Gehenna” (WEB, YLT)
  • v29 [stylistic]: Use of contraction for 'Are not' — “Are not” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Aren’t” (WEB)
  • v29 [lexical]: Translation of 'assarion' (farthing/penny/assarion) — “a farthing and” (KJV, DARBY) vs “not” (WEBSTER, DRC) vs “an assarion coin Not” (WEB) vs “penny not” (ASV) vs “an assar” (YLT)
  • v29 [lexical]: Translation of 'aneu' (without/apart from) — “without” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “apart from” (WEB)
  • v29 [interpretive]: Adding 'will' to clarify the sense of 'without your Father' — “Father” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Father’s will” (WEB)
  • v30 [grammatical]: Handling of the genitive 'hymōn' and conjunction 'de' (But / of you) — “But” (WEB, KJV, ASV, WEBSTER, DRC) vs “and of you even” (YLT) vs “of you even” (DARBY)
  • v30 [grammatical]: Translation of possession (your head vs head of you) — “your” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT, DARBY)
  • v32 [stylistic]: Formatting/phrasing of 'Every one' vs 'Everyone' vs 'Whoever' — “Every one” (ASV, YLT, DARBY, DRC) vs “Everyone” (WEB) vs “Whosoever” (KJV) vs “Whoever” (WEBSTER)
  • v32 [grammatical]: Handling of the verb tense 'homologēsei' (shall confess/who confesses) — “shall confess” (KJV, WEBSTER) vs “who” (ASV, DARBY) vs “who confesses” (WEB) vs “who in” (YLT) vs “that” (DRC)
  • v32 [stylistic]: (vv 32, 33) Preference for relative pronoun 'who' vs 'which' — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV)
  • v32 [lexical]: (vv 32, 33) Translation of plural 'ouranois' (heaven/heavens) — “heaven” (WEB, KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY)
  • v33 [stylistic]: Phrasing of 'whosoever shall deny' vs 'whoever denies' — “But whosoever shall deny” (KJV, ASV, DARBY) vs “whoever denies” (WEB) vs “and whoever” (YLT) vs “whoever” (WEBSTER) vs “he that” (DRC)
  • v34 [lexical]: Translation of 'nomizō' (think/suppose) — “Think not” (KJV, ASV, WEBSTER) vs “Do think” (DARBY, DRC) vs “Don’t” (WEB) vs “Ye may suppose” (YLT)
  • v34 [grammatical]: Translation of the aorist verb 'ēlthon' (came/am come/have come) — “came” (WEB, ASV, YLT, DRC) vs “am come” (KJV, WEBSTER) vs “have” (DARBY)
  • v34 [grammatical]: Translation of preposition 'epi' (on/upon) — “the” (WEB, ASV, YLT) vs “on” (KJV, WEBSTER) vs “upon the” (DARBY) vs “upon” (DRC)
  • v34 [stylistic]: Use of contraction for 'came not' vs 'didn't come' — “came not” (KJV, ASV, WEBSTER, DRC) vs “didn’t come” (WEB) vs “did come” (YLT) vs “have come” (DARBY)
  • v35 [grammatical]: Translation of the aorist verb 'ēlthon' (came/am come) — “came” (WEB, ASV, YLT, DRC) vs “am come” (KJV, WEBSTER) vs “have” (DARBY)
  • v35 [lexical]: Translation of 'dichazō' (set at variance/odds) — “variance against” (KJV, ASV, YLT, WEBSTER, DRC) vs “odds” (WEB) vs “with” (DARBY)
  • v35 [lexical]: Translation of preposition 'kata' (against/with) — “against” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “with” (DARBY)
  • v37 [stylistic]: Modernization of 'that loveth' to 'who loves' — “that loveth” (KJV, ASV, WEBSTER, DRC) vs “who loves” (WEB, DARBY) vs “who is loving” (YLT)
  • v37 [lexical]: Translation of 'hyper' (more than/above) — “more than” (WEB, KJV, ASV, WEBSTER, DRC) vs “above” (YLT, DARBY)
  • v39 [interpretive]: Dynamic translation choice for 'heuriskō' (find/seek) — “that findeth” (KJV, ASV, WEBSTER, DRC) vs “who seeks” (WEB) vs “who found” (YLT) vs “finds” (DARBY)
  • v39 [grammatical]: Translation of the participle 'apollymi' (loseth/loses/lost) — “that loseth” (KJV, ASV, WEBSTER) vs “who loses” (WEB) vs “who lost” (YLT) vs “who has lost” (DARBY) vs “shall lose” (DRC)
  • v39 [stylistic]: Phrasing of 'my sake shall' vs 'will' vs 'me' — “my sake shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “will” (WEB) vs “me” (DRC)
  • v40 [stylistic]: (vv 40, 41) Modernization of relative pronoun and verb ending ('that receiveth' to 'who receives') — “that receiveth” (KJV, ASV, WEBSTER, DRC) vs “who receives” (WEB) vs “who is receiving” (YLT) vs “receives” (DARBY)
  • v40 [stylistic]: Modernization of verb ending (-eth to -es) — “receiveth” (KJV, ASV, WEBSTER, DRC) vs “receives” (WEB, DARBY) vs “doth receive” (YLT)
  • v40 [stylistic]: Preference for relative pronoun 'that' vs 'who' — “that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB, YLT)
  • v41 [grammatical]: Handling of the genitive 'misthon prophētou' (a prophet's reward vs reward of a prophet) — “a prophet’s” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v41 [lexical]: Translation of 'dikaios' (righteous/just) — “righteous” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “just” (DRC)
  • v41 [grammatical]: Handling of the genitive 'misthon dikaiou' (a righteous man's reward vs reward of a just man) — “a righteous man’s” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v42 [interpretive]: Differences in handling the adverb 'monon' (only) and the explicit vs implicit action of giving to drink — “only” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “to drink” (WEB)
  • v42 [grammatical]: Translation of double negative 'ou mē' (in no wise/in no way/not) — “shall in no wise” (KJV, ASV, DARBY, WEBSTER) vs “will way” (WEB) vs “may not” (YLT) vs “not” (DRC)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). The provided Greek text (an eclectic tradition matching standard critical editions with some Byzantine/TR readings such as in verse 3)

神の御名: 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

Academic exegesis identifies Matthew 10 as the second of the Gospel's five major discourses, commonly called the 'Mission Discourse.' Genre-wise, it is a composite didactic narrative that takes the form of commissioning instructions. While the narrative setting is Jesus sending out the Twelve in Galilee (10:1-4), the discourse's horizon transparently shifts to address the later experiences of the Matthean community. The text combines a strict, particularistic restriction of the mission exclusively to the 'lost sheep of the house of Israel' and a prohibition against visiting Gentiles or Samaritans (10:5-6) with severe warnings of persecution before governors and kings (10:17-18). The discourse culminates in apocalyptic urgency, warning that the Son of Man will arrive before the disciples have even finished fleeing through the towns of Israel (10:23). The passage draws heavily on apocalyptic tropes, including the breakdown of familial loyalty in the end times (10:34-36), quoting Micah 7:6.

Jewish interpretation

From a modern Jewish historical perspective, Matthew 10 presents a narrative of an intra-Jewish mission. Jesus explicitly commands his disciples not to go to the Gentiles or Samaritans, but exclusively to the 'lost sheep of the house of Israel' (Matthew 10:5-6). This underscores the thoroughly Jewish orientation of the early movement and its rootedness in the covenant community. The instructions for itinerant preaching without provisions or money (Matthew 10:9-10) mirror prophetic models of radical dependence on God found in the Hebrew Bible and contemporary first-century sectarian practices.

Latter-day Saint

Jesus calls his twelve disciples, names them apostles, and endows them with authority over unclean spirits and disease (10:1-4). He directs them exclusively to the lost sheep of the house of Israel (10:5-6), instructing them to preach the kingdom and heal without charging money or taking provisions, relying entirely on the hospitality of worthy households (10:7-13). If rejected, they are to shake the dust off their feet as a testimony against that place (10:14-15). Jesus warns them of severe persecution, advising them to be wise and to rely on the Spirit of the Father for what to say when brought before councils (10:16-25). He commands them not to fear those who can only kill the body, assuring them of the Father's providential care, but warns that allegiance to Him will bring a sword of division within families (10:26-39). The chapter concludes with promises of reward for those who receive the apostles, equating reception of the messenger with reception of Christ and the Father (10:40-42).

Jehovah's Witnesses

In Matthew 10, Jesus officially commissions his twelve apostles and sends them out on a preaching tour directed exclusively to the 'lost sheep of the house of Israel.' He gives them miraculous abilities and instructs them to travel lightly, relying on the hospitality of those who are 'worthy' or deserving of their message about the Kingdom of Heaven. Interwoven with these immediate operational instructions are stark warnings of severe persecution: disciples will face opposition from religious councils, state governors, and even their own families. Through it all, Jesus assures them of the Father's meticulous care, warning them to fear only God, who can permanently destroy them, rather than men, who can only end their present physical life.

NCBによる翻訳の選択 (40)
  • v1: And summoning — Synthesizes the initial conjunction and the aorist participle smoothly into active contemporary English syntax.
  • v1: authority over — Translates the term as a formal, delegated jurisdiction, touching upon the dispute regarding whether these credentials represent a continuing mandate or temporary apostolic markers.
  • v2: Now — Functions accurately as a transitional discourse marker for introducing the subsequent list of names.
  • v3: Lebbaeus, the one surnamed Thaddaeus — Follows the conflated Byzantine reading explicitly provided in the source text against the shorter variant options.
  • v4: Cananaean — Retains the transliterated Aramaic term signifying an enthusiast rather than confusing the epithet with the geographic 'Canaanite'.
  • v4: the Iscariot — Preserves the source text's definite article identifying Judas's specific geographic or factional origin.
  • v5: onto a road of the Gentiles — Preserves the strict, historically particularistic restriction of the mission identified by scholars as an authentic pre-Easter boundary.
  • v6: to — Accurate, modern prepositional rendering of pros with the accusative of direction.
  • v9: Do not acquire — Refuses to soften the radical renunciation required, reflecting the 'itinerant radicalism' identified by early Jesus movement scholarship.
  • v9: belts — Accurately reflects the ancient practice of carrying coins in the secured folds of a belt.
  • v10: traveler's bag — Specifically denotes a provision sack used by travelers, clarifying the archaic 'scrip'.
  • v10: a staff — Adopts the singular reading of the Greek text provided against the harmonized plural 'staves'.
  • v11: village — More accurately reflects the size and rural nature of a kome versus a polis.
  • v11: you exit — Preserves the inclusio by matching the spatial root of 'enter' with the physical action of exiting.
  • v13: indeed — Translates the particle 'men' which provides emphasis to the first condition in the clause.
  • v14: off — Provides a clearer English idiom for the physical action of shaking material loose from footwear.
  • v15: will — Modernizes the auxiliary verb according to contemporary English syntax rules.
  • v16: in the midst of — Captures the spatial peril of the prepositional phrase more vividly than the general 'among'.
  • v16: innocent — Accurately reflects the purity and lack of malicious intent found in the root concept of being unmixed.
  • v18: to them — The dative autois is standardly used for the recipients of a testimony, indicating the audience rather than necessarily the hostile target of opposition.
  • v19: do not be anxious — Avoids contractions while updating the archaic translation 'take no thought'.
  • v20: Spirit — Capitalizes the term to identify the divine provision explicitly with the Holy Spirit rather than a general disposition, fulfilling the project's interpretive requirement for translator capitalization.
  • v20: who is the one speaking — Captures the full force of the articular substantival participle, distinguishing the divine speaker from the human subject.
  • v21: put them to death — Translates the active voice verb directly without inserting an unnecessary causative periphrastic construction.
  • v22: you will be hated — Preserves the categorical future warning, as several traditions affirm that Christ's warnings establish suffering and persecution as inevitable marks of the true church.
  • v22: this one — Translates the demonstrative pronoun explicitly to emphasize the specific individual who endures the listed trials.
  • v23: until the Son of Man comes — Maintains the deliberate eschatological urgency of the warning, foundational to historical-critical debates over consistent eschatology, without softening the timeline.
  • v24: Lord — Capitalizes the title in strict adherence to the project's divine-name map, which requires Kyrios to be rendered distinguishably and consistently as Lord, despite the secular comparative context.
  • v25: master of the house — Preserves the compound noun detailing authority over a household, setting up the subsequent cognate wordplay.
  • v26: and hidden that will not be — Maintains the rhythmic parallelism of the dual negations found in the source text.
  • v27: into the ear — Retains the literal anatomical idiom (eis to ous) rather than adopting a dynamic equivalent, preserving the poetic contrast with the housetops.
  • v28: destroy — Translates the infinitive straightforwardly, touching upon the dispute between traditions over whether the text establishes the conscious immortality of the soul or teaches conditional immortality and annihilation.
  • v29: apart from your Father — Translates without inserting 'will', matching the most widely supported reading across several traditions that the text demonstrates God's meticulous, exhaustive providence over every detail.
  • v30: But of you — Preserves the fronted genitive pronoun in the Greek clause emphasizing the contrast with the sparrows.
  • v34: did not come — Avoids casual contractions while correcting archaic, inverted word order for contemporary dignity.
  • v35: divide — Directly translates the verb meaning to cut or separate into two parts.
  • v38: does not take his cross — Maintains the literal reference to the execution instrument, touching upon the dispute among specific families over whether this mandates daily self-denial for entire sanctification or is ritually applied in baptism.
  • v39: The one who finds — Translates the participle directly without dynamic substitution, maintaining the paradoxical, chiastic wordplay around finding and losing.
  • v40: The one who receives — Accurately reflects the substantival participle paired with the definite article while modernizing the archaic relative pronoun.
  • v42: a cup of cold water only — Inserts 'water' for English intelligibility while preserving 'only' to emphasize the minimal gift, touching upon disputes over whether this mandates the church's commitment to social justice.
知っておくべき制限事項
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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