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詩編 34

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

1I will bless the LORD at all times; continually his praise is in my mouth. 2In the LORD my soul will boast; the humble will hear and be glad. 3Magnify the LORD with me, and let us exalt his name together. 4I sought the LORD, and he answered me, and from all my fears he delivered me. 5They looked to him and were radiant, and their faces will not be ashamed. 6This poor man cried out, and the LORD heard, and from all his troubles saved him. 7The angel of the LORD encamps around those who fear him, and delivers them. 8Taste and see that the LORD is good; blessed is the man who takes refuge in him. 9Fear the LORD, you his holy ones, for there is no lack for those who fear him. 10Young lions suffer want and go hungry, but those who seek the LORD will not lack any good thing. 11Come, children, listen to me; I will teach you the fear of the LORD. 12Who is the man who desires life, who loves many days, that he may see good? 13Keep your tongue from evil, and your lips from speaking deceit. 14Turn away from evil and do good; seek peace and pursue it. 15The eyes of the LORD are toward the righteous, and his ears are toward their cry for help. 16The face of the LORD is against those who do evil, to cut off the memory of them from the earth. 17They cry out, and the LORD hears, and from all their troubles delivers them. 18The LORD is near to the brokenhearted, and saves those crushed in spirit. 19Many are the evils of the righteous person, but from them all the LORD delivers him. 20He protects all his bones; not one of them is broken. 21Evil will slay the wicked, and those who hate the righteous will be held guilty. 22The LORD redeems the soul of his servants, and none who take refuge in him will be held guilty.

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各教派が一致している点

The primary consensus recognizes Psalm 34 as an alphabetic acrostic combining personal thanksgiving for deliverance with wisdom instruction on the contrasting fates of the righteous and the wicked. It is broadly affirmed that the superscription contextually anchors these themes in David's flight from Abimelech, and it is broadly taught both that the afflictions of the righteous guarantee God's ultimate deliverance rather than exemption from earthly suffering, and that the preservation of the… サインインして共通理解の全文を読む →

すべてではないが、大半が支持している点

  • The superscription contextually anchors the psalm's themes of deliverance in the historical narrative of David's flight from Abimelech. (10 affirm)
  • The afflictions of the righteous are used pastorally to teach that believers are not exempt from earthly suffering but are guaranteed God's ultimate deliverance. (7 affirm)
  • The preservation of the righteous person's bones is a predictive, typological prophecy fulfilled in the unbroken bones of Christ on the cross. (8 affirm)

各教派の相違点

  • The invitation to 'taste and see' refers sacramentally to partaking of the Eucharist.

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

  • The verse 'Taste and see' is actively chanted as a primary hymn during the administration of Holy Communion.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: QUALIFY; restorationist: DENY

  • The invitation to 'taste and see' establishes the theological concept of 'spiritual senses,' where faith awakens the soul to directly experience God.

    lutheran: DENY; methodist: AFFIRM

  • The invitation to 'taste and see' is an evangelistic call to personal, experiential faith and conversion, contrasting with sacramental interpretations.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; lutheran: DENY; baptist: AFFIRM; methodist: QUALIFY; pentecostal: QUALIFY; adventist: QUALIFY; restorationist: AFFIRM

  • The promise that God is near to the brokenhearted is utilized pastorally and liturgically to comfort those in affliction or spiritual distress.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; restorationist: QUALIFY

  • The assurance that the righteous face afflictions acknowledges the reality of suffering while sustaining a steadfast expectation of divine physical healing.

    anabaptist: DENY; 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

Psalm 34 is an acrostic wisdom and thanksgiving psalm. It opens with an exultant vow to praise God continually following a deliverance from profound danger. The psalmist then transitions into the role of a wisdom teacher, instructing the marginalized and faithful—'the poor' and 'the humble'—in the fear of the Lord. The text emphasizes that while the righteous face many afflictions, divine protection is absolute, extending even to one's physical bones, whereas the wicked ultimately face ruin and condemnation. Reception: The Catholic tradition reads Psalm 34 (numbered 33 in the Septuagint and Vulgate) through an intensely sacramental and Christological lens. Verse 8 ('Taste and see that the Lord is good') is universally celebrated in both Latin and Eastern Catholic theology as the premier Old Testament prophecy of the Eucharist. Cyril of Jerusalem explicitly instructs the newly baptized that this verse commands them to partake of the Body and Blood of Christ, discerning His presence not by physical taste but by faith. Augustine of Hippo reads the superscription—David feigning madness—as a typology of the Last Supper, noting that just as David supposedly carried himself, Christ 'carried Himself in His own hands' when instituting the Eucharist. Furthermore, verse 5 ('Come ye to him and be enlightened', as rendered in the Vulgate) is traditionally received as a reference to the sacrament of Baptism, historically termed 'illumination'. Finally, verse 20 ('He keepeth all his bones') is identified by the Magisterium and the Fathers as a direct typological prophecy of the Passion, recognizing Christ as the true Paschal Lamb whose bones were not broken on the cross.

Eastern Orthodox

Psalm 34 (numbered as Psalm 33 in the Septuagint) is an acrostic psalm of wisdom and thanksgiving. It begins with a personal vow to offer unceasing praise for God’s deliverance from distress, then shifts into a didactic address instructing the faithful in the fear of the Lord. The text heavily contrasts the enduring provision given to the righteous with the ultimate ruin of the wicked. Notably, the Septuagint text preserved in the Eastern Orthodox tradition translates verse 10 to state that 'the rich have wanted and suffered hunger' (as reflected in the Douay-Rheims translation) rather than the Masoretic 'young lions,' framing the wisdom as a direct contrast between earthly material wealth and spiritual reliance on God. Reception: The Eastern Orthodox reception of this psalm is heavily Christological, Eucharistic, and ascetical. The assurance in verse 20 that 'not one of them is broken' is universally read by the Fathers, following the Gospel accounts, as a prophecy of Christ, the true Paschal Lamb whose bones were not broken upon the cross. Verse 8, 'Taste and see that the Lord is good,' is identified as a profound revelation of the Eucharist. Cyril of Jerusalem, in his *Mystagogical Catecheses*, explains that this verse serves as a literal invitation to the Holy Mysteries; believers are called not to judge by their bodily palate, but by faith, tasting the antitype of the body and blood of Christ. From an ascetical perspective, Basil the Great, in his *Homilies on the Psalms*, reflects on verse 1 ('I will bless the Lord at all times'), teaching that true spiritual maturity involves a disposition of unceasing thanksgiving, blessing God equally in seasons of peace and in intense affliction. Furthermore, the ethical instructions regarding speech and peacemaking (vv. 13-14) and the elevation of a 'broken heart' and 'contrite spirit' (v. 18) are received as foundational ascetical directives for purifying the passions and cultivating penthos (godly sorrow).

Oriental Orthodox

The chapter (numbered as Psalm 33 in the Septuagint tradition utilized by these churches) is a thanksgiving and wisdom psalm attributed to David following his escape from Abimelech. It combines a personal vow of continuous praise and testimony of deliverance (verses 1-7) with didactic wisdom instructing the community in the fear of the Lord, righteous speech, and trust in divine protection against affliction (verses 8-22). Reception: In the Oriental Orthodox tradition, this psalm is deeply valued for its Christological and sacramental typology. The command to 'taste and see that the Lord is good' (verse 8) is interpreted sacramentally as a direct reference to the Eucharist. For the miaphysite Fathers, this tasting is efficacious specifically because of the hypostatic union; the flesh consumed is life-giving precisely because it is the very flesh of God the Word. Athanasius of Alexandria connects this tasting to the true Paschal feast of Christ. Furthermore, the promise that 'not one of them is broken' regarding the righteous man's bones (verse 20) is read typologically as the fulfillment of the Paschal Lamb in the crucifixion of Christ. Cyril of Alexandria emphasizes that the unbroken bones on the cross prove Christ is the true Paschal sacrifice, whose divinity and humanity remain indivisibly united even in His life-giving death. Additionally, the ascetic injunctions to 'keep your tongue from evil' (verse 13) and 'depart from evil' (verse 14) are foundational to Coptic and Syriac monastic disciplines, establishing the 'fear of the Lord' (verse 11) as the practical beginning of the ascetic life.

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すべての翻訳

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WEB · World English Bible

1I will bless Yahweh at all times. His praise will always be in my mouth. 2My soul shall boast in Yahweh. The humble shall hear of it and be glad. 3Oh magnify Yahweh with me. Let’s exalt his name together. 4I sought Yahweh, and he answered me, and delivered me from all my fears. 5They looked to him, and were radiant. Their faces shall never be covered with shame. 6This poor man cried, and Yahweh heard him, and saved him out of all his troubles. 7Yahweh’s angel encamps around those who fear him, and delivers them. 8Oh taste and see that Yahweh is good. Blessed is the man who takes refuge in him. 9Oh fear Yahweh, you his saints, for there is no lack with those who fear him. 10The young lions do lack, and suffer hunger, but those who seek Yahweh shall not lack any good thing. 11Come, you children, listen to me. I will teach you the fear of Yahweh. 12Who is someone who desires life, and loves many days, that he may see good? 13Keep your tongue from evil, and your lips from speaking lies. 14Depart from evil, and do good. Seek peace, and pursue it. 15Yahweh’s eyes are toward the righteous. His ears listen to their cry. 16Yahweh’s face is against those who do evil, to cut off their memory from the earth. 17The righteous cry, and Yahweh hears, and delivers them out of all their troubles. 18Yahweh is near to those who have a broken heart, and saves those who have a crushed spirit. 19Many are the afflictions of the righteous, but Yahweh delivers him out of them all. 20He protects all of his bones. Not one of them is broken. 21Evil shall kill the wicked. Those who hate the righteous shall be condemned. 22Yahweh redeems the soul of his servants. None of those who take refuge in him shall be condemned.

KJV · King James Version

1I will bless the Lord at all times: his praise shall continually be in my mouth. 2My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad. 3O magnify the Lord with me, and let us exalt his name together. 4I sought the Lord, and he heard me, and delivered me from all my fears. 5They looked unto him, and were lightened: and their faces were not ashamed. 6This poor man cried, and the Lord heard him, and saved him out of all his troubles. 7The angel of the Lord encampeth round about them that fear him, and delivereth them. 8O taste and see that the Lord is good: blessed is the man that trusteth in him. 9O fear the Lord, ye his saints: for there is no want to them that fear him. 10The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing. 11Come, ye children, hearken unto me: I will teach you the fear of the Lord. 12What man is he that desireth life, and loveth many days, that he may see good? 13Keep thy tongue from evil, and thy lips from speaking guile. 14Depart from evil, and do good; seek peace, and pursue it. 15The eyes of the Lord are upon the righteous, and his ears are open unto their cry. 16The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. 17The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. 18The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. 19Many are the afflictions of the righteous: but the Lord delivereth him out of them all. 20He keepeth all his bones: not one of them is broken. 21Evil shall slay the wicked: and they that hate the righteous shall be desolate. 22The Lord redeemeth the soul of his servants: and none of them that trust in him shall be desolate.

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意味が変わる相違点 (35)
  • v1 [lexical]: (vv 1, 4, 6, 8) Translation of the divine name (YHWH) — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
  • v1 [grammatical]: Phrasing of the habitual or continuous praise — “shall continually be” (KJV, ASV, DARBY, WEBSTER) vs “will always” (WEB) vs “is” (YLT) vs “always” (DRC)
  • v2 [lexical]: Synonyms for rejoicing or being glad — “be glad” (WEB, KJV, ASV, WEBSTER) vs “rejoice” (YLT, DARBY, DRC)
  • v3 [lexical]: Synonyms and phrasing for lifting up or exalting — “and let us exalt” (KJV, ASV, DARBY, WEBSTER) vs “Let’s” (WEB) vs “we” (YLT) vs “extol” (DRC)
  • v4 [lexical]: Synonyms for God responding to or hearing the speaker — “answered” (WEB, ASV, YLT, DARBY) vs “heard” (KJV, WEBSTER, DRC)
  • v4 [lexical]: Synonyms for the source of distress or fear — “fears” (WEB, KJV, ASV, DARBY, WEBSTER) vs “did deliver me” (YLT) vs “troubles” (DRC)
  • v5 [interpretive]: Interprets the action as looking expectantly versus physically approaching — “They looked unto” (KJV, ASV, DARBY) vs “to” (WEB, WEBSTER) vs “expectingly” (YLT) vs “Come ye to” (DRC)
  • v5 [lexical]: Synonyms for shining or being enlightened — “radiant” (WEB, ASV) vs “were lightened and their” (KJV, WEBSTER) vs “they became bright” (YLT) vs “enlightened” (DARBY) vs “be enlightened your” (DRC)
  • v6 [lexical]: Synonyms for the afflicted or poor person — “poor man cried” (WEB, KJV, ASV, WEBSTER, DRC) vs “one called” (YLT) vs “afflicted one called” (DARBY)
  • v7 [lexical]: Synonyms for delivering, rescuing, or arming — “delivereth” (KJV, ASV, DARBY, WEBSTER) vs “delivers” (WEB) vs “He armeth” (YLT) vs “shall deliver” (DRC)
  • v8 [lexical]: Translation choice between good and sweet — “good blessed is” (WEB, KJV, ASV, DARBY, WEBSTER) vs “O” (YLT) vs “sweet” (DRC)
  • v8 [lexical]: Synonyms for taking refuge, trusting, or hoping — “that trusteth” (KJV, DARBY, WEBSTER) vs “who takes refuge” (WEB) vs “taketh refuge” (ASV) vs “who” (YLT) vs “hopeth” (DRC)
  • v9 [interpretive]: Addition or omission of 'all' before the saints, and translation of the divine name — “Jehovah” (ASV, YLT, DARBY) vs “the Lord ye” (KJV, WEBSTER) vs “Yahweh you” (WEB) vs “all” (DRC)
  • v11 [lexical]: Synonyms for children or sons, and phrasing of the command to listen — “to” (YLT, WEBSTER, DRC) vs “ye children hearken unto” (KJV, ASV) vs “you listen to” (WEB) vs “sons” (DARBY)
  • v12 [stylistic]: Phrasing of the rhetorical question — “What man” (KJV, ASV, DARBY, WEBSTER) vs “Who” (WEB, YLT, DRC)
  • v12 [grammatical]: Phrasing of the relative clause describing the person — “he that desireth” (KJV, ASV, DARBY, WEBSTER) vs “someone who desires” (WEB) vs “the man is desiring” (YLT) vs “the man” (DRC)
  • v13 [lexical]: Synonyms for deceitful speech — “guile” (KJV, ASV, DARBY, WEBSTER, DRC) vs “lies” (WEB) vs “deceit” (YLT)
  • v14 [lexical]: Synonyms for turning away or departing from evil — “Depart” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Turn aside” (YLT) vs “Turn away” (DRC)
  • v15 [grammatical]: Phrasing of the possessive relationship — “The” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Yahweh’s” (WEB)
  • v15 [lexical]: Preposition denoting the direction of God's eyes — “upon” (KJV, DARBY, WEBSTER, DRC) vs “toward” (WEB, ASV) vs “unto” (YLT)
  • v15 [lexical]: Synonyms for cries or prayers — “cry” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “prayers” (DRC)
  • v16 [grammatical]: Phrasing of the reference to evildoers — “against them that do” (KJV, ASV, DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “on doers of” (YLT)
  • v17 [grammatical]: Implicit subject made explicit, and variations in tense — “The righteous cry” (WEB, KJV, DARBY, WEBSTER) vs “cried” (ASV) vs “They cried” (YLT) vs “just cried” (DRC)
  • v17 [lexical]: Translation of the divine name and verb tense for hearing — “the Lord heareth” (KJV, WEBSTER) vs “Jehovah heard” (ASV, YLT) vs “Yahweh hears” (WEB) vs “Jehovah” (DARBY) vs “heard them” (DRC)
  • v17 [grammatical]: Verb tense for delivering or rescuing — “delivereth them out of” (KJV, DARBY, WEBSTER) vs “delivered” (ASV, DRC) vs “delivers” (WEB) vs “from” (YLT)
  • v18 [lexical]: Translation of the divine name and phrasing of proximity — “The Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “Near” (YLT)
  • v19 [lexical]: Synonyms for troubles or evils — “afflictions” (WEB, KJV, ASV, WEBSTER, DRC) vs “evils” (YLT) vs “adversities” (DARBY)
  • v20 [lexical]: Synonyms for keeping or protecting, and explicit vs implied subject — “He keepeth” (KJV, ASV, DARBY, WEBSTER) vs “protects” (WEB) vs “is keeping” (YLT) vs “The Lord” (DRC)
  • v20 [grammatical]: Singular versus plural pronoun for the righteous person's bones — “his” (KJV, ASV, YLT, DARBY, WEBSTER) vs “of” (WEB) vs “their” (DRC)
  • v20 [grammatical]: Verb tense for the breaking of bones — “is” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hath not been” (YLT) vs “shall be” (DRC)
  • v21 [interpretive]: Translation choice affecting the subject and description of the wicked's fate — “and they that hate” (KJV, ASV, DARBY, WEBSTER) vs “Those who” (WEB) vs “those hating” (YLT) vs “is very evil” (DRC)
  • v21 [lexical]: (vv 21, 22) Synonyms for being held guilty, condemned, or desolate — “condemned” (WEB, ASV) vs “righteous shall be desolate” (KJV, WEBSTER) vs “are” (YLT) vs “bear their guilt” (DARBY) vs “just guilty” (DRC)
  • v22 [lexical]: Translation of the divine name and tense of the verb redeem — “Jehovah” (ASV, YLT, DARBY) vs “The Lord redeemeth” (KJV, WEBSTER) vs “Yahweh redeems” (WEB) vs “will redeem” (DRC)
  • v22 [grammatical]: Singular versus plural rendering of soul — “soul” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “souls” (DRC)
  • v22 [lexical]: Synonyms for trusting or taking refuge — “of them that trust” (KJV, DARBY, WEBSTER, DRC) vs “those who take refuge” (WEB) vs “take refuge” (ASV) vs “trusting” (YLT)

このページの背景

原文。 Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex tradition. Note: The provided text omits the typical superscription (usually verse 1 in Hebrew) and begins the acrostic sequence with Aleph.

神の御名: YHWH (the 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 textual-historical analysis identifies Psalm 34 as an alphabetic acrostic poem blending two distinct genres: an individual song of thanksgiving (verses 1-10) and didactic wisdom literature (verses 11-22). The acrostic structure is slightly irregular; it lacks a verse beginning with the Hebrew letter 'waw' and concludes with an additional 'pe' strophe in verse 22, a pattern identical to Psalm 25. The superscription (counted as verse 1 in the MT and translations like the DRC, YLT, and Webster) attributes the setting to David feigning madness before 'Abimelech' (cf. 1 Samuel 21:10-15). Scholars widely recognize this heading as a secondary scribal addition. The historical narrative in 1 Samuel names the Philistine king 'Achish', not 'Abimelech', suggesting either that later redactors applied a generic Philistine dynastic title (similar to Pharaoh for Egypt) or that they harmonized the text with patriarchal narratives from Genesis.

Jewish interpretation

Psalm 34 is an alphabetic acrostic poem that blends personal thanksgiving with didactic wisdom instruction. Its superscription links the psalm to the narrative of 1 Samuel 21, where David feigned insanity to escape the Philistine king Achish (referred to here by the title Abimelech). The psalmist transitions from expressing gratitude for divine deliverance from life-threatening danger (vv. 1-7) to a communal invitation to trust in God (vv. 8-10). The psalm concludes by adopting the voice of a wisdom teacher instructing the young in the fear of the Lord (vv. 11-22), emphasizing that a blessed life requires righteous living and strict ethical control of one's speech.

Latter-day Saint

In its immediate context, Psalm 34 is an acrostic thanksgiving and wisdom psalm attributed to David during his flight from King Saul, specifically when he feigned madness before Abimelech. The psalmist blesses the Lord for deliverance from fear and trouble (vv. 4-6), promises that the Lord's angels protect the faithful (v. 7), and transitions into a wisdom discourse. This latter half instructs followers in the fear of the Lord, emphasizing righteous speech, departing from evil, and the assurance that God rescues the righteous who possess a broken heart (v. 18), ultimately preserving them completely (v. 20) while condemning the wicked (v. 21).

Jehovah's Witnesses

In Watch Tower reception, Psalm 34 is understood in its historical context as a psalm of David written after he feigned madness to escape from the Philistine king Achish (referred to in the superscription by the royal title Abimelech). The immediate meaning is a grateful testimony of Jehovah's deliverance. David praises Jehovah, acknowledges the protective role of His angels, and imparts practical wisdom on the fear of God, peaceful conduct, and the assurance that Jehovah hears and rescues the righteous from their distresses.

NCBによる翻訳の選択 (64)
  • v1: the LORD — adheres to the project's divine-name map for YHWH.
  • v1: continually is — honors the verbless nominal clause in the source language without introducing unnecessary future auxiliary verbs.
  • v1: I will bless the LORD at all times; continually his praise is in my mouth — prioritizes semantic accuracy over reproducing the acrostic letter while preserving the repetition of praise.
  • v2: be glad — suitably matches the affective state described by the source verb.
  • v2: In the LORD my soul will boast; the humble will hear and be glad — preserves the singular 'soul' against plural 'humble' and aligns 'boast' to retain the root connection to 'praise'.
  • v3: and let us exalt — correctly reflects the cohortative verb form in the source text.
  • v3: Magnify the LORD with me, and let us exalt his name together — meticulously tracks the shifting number in the source text's invitations to worship.
  • v4: answered — accurately reflects the specific semantic domain of 'anah' in the source text.
  • v4: fears — preserves the distinct psychological nuance of the source-language term.
  • v4: from all my fears he delivered me — establishes the consistent syntax for the refrain repeated throughout the psalm.
  • v5: looked to — closely tracks the directional preposition 'el' in the source text.
  • v5: radiant — accurately conveys the literal shining denoted by the source verb 'nahar'.
  • v5: will not be ashamed — accurately reflects the imperfect verb functioning with the negative particle in a poetic context.
  • v5: They looked to him and were radiant, and their faces will not be ashamed — retains the abrupt third-person plural shift present in the source language.
  • v6: poor man cried out — captures the specific nuance of economic or social vulnerability in the source language.
  • v6: This poor man cried out, and the LORD heard, and from all his troubles saved him — accurately reflects the deictic particle pointing to a specific individual while maintaining the refrain.
  • v7: delivers — accurately translates the active participle/imperfect sequence in the source language.
  • v7: those who fear him — retains the lexical root that anchors the overarching wisdom motif of fear.
  • v8: good — accurately translates the common source adjective 'tov'.
  • v8: Taste and see — translates the imperatives literally to preserve phrasing that is highly disputed among traditions regarding sacramental versus experiential meanings.
  • v8: takes refuge — preserves the spatial metaphor inherent in the source verb 'chasah'.
  • v8: the man who takes refuge in him — retains the definite article and the specific refuge metaphor that brackets the psalm.
  • v9: the LORD, you — avoids interpolating 'all' without source-text support while following the divine-name map.
  • v9: Fear the LORD, you his holy ones, for there is no lack for those who fear him — translates the cognate root consistently to highlight the thematic emphasis.
  • v10: Young lions — translates the primary Masoretic text reading over the Septuagint variant.
  • v10: those who seek the LORD will not lack any good thing — maintains the exact thematic vocabulary established earlier in the psalm.
  • v11: children, listen to — utilizes contemporary phrasing for the imperative address in the source text.
  • v11: Come, children, listen to me; I will teach you the fear of the LORD — correctly reflects the pedagogical stance of a single teacher addressing multiple students.
  • v12: Who — conveys the interrogative particle 'mi' more naturally in contemporary English.
  • v12: the man who desires — maintains the definite article from the source text while using modern relative phrasing.
  • v12: Who is the man who desires life, who loves many days, that he may see good? — retains the rhetorical interrogative structure of the source text.
  • v13: deceit — accurately reflects the semantic breadth of the source word 'mirmah'.
  • v13: evil — accurately initiates the lexical repetition that structures the contrast with 'good'.
  • v14: Turn away — appropriately captures the action of changing course denoted by the source verb 'sur'.
  • v14: Turn away from evil and do good; seek peace and pursue it — directly translates the imperative verbs in a way that remains open to the varied applications broadly affirmed by several traditions.
  • v14: Turn away from evil and do good — starkly highlights the binary moral instruction of the source language.
  • v15: The — strictly follows the construct state structure of the source text.
  • v15: toward — accurately translates the directional preposition 'el' in the source text.
  • v15: cry for help — captures the specific nuance of a distressed appeal in the source noun 'shav'ah'.
  • v15: The eyes of the LORD are toward the righteous, and his ears are toward their cry for help — accurately reflects the plural form and symmetrical anthropomorphisms.
  • v16: against those who do — supplies the preposition contextually required by the hostile parallelism.
  • v16: The face of the LORD is against those who do evil — maintains the direct anatomical contrast with the 'eyes' and 'ears' of the previous verse.
  • v17: They cry out — reflects the plural verb without importing an explicit subject from outside the immediate clause.
  • v17: the LORD hears — reflects the participle form indicating ongoing action in the source text.
  • v17: delivers them — maintains the present tense consistency established by the preceding participle.
  • v17: They cry out, and the LORD hears, and from all their troubles delivers them — maintains the exact refrain syntax while respecting the implied plural subject.
  • v18: The LORD is near — translates the adjective 'qarov' while adhering to the divine-name map.
  • v18: The LORD is near to the brokenhearted — translates the source accurately, establishing the wording that is broadly affirmed for pastoral comfort.
  • v18: brokenhearted — sets up the lexical connection to the unbroken bones in verse 20.
  • v19: evils — accurately translates the specific source noun 'ra'ot' which ties to the overarching wisdom theme.
  • v19: from them all the LORD delivers him — accurately reflects the source verb 'natsal' in a context that is disputed among traditions regarding guarantees of physical healing.
  • v19: Many are the evils of the righteous person, but from them all the LORD delivers him — meticulously tracks the transition back to the singular paradigm of the sufferer.
  • v20: He protects — effectively translates the participle 'shomer' emphasizing active guarding.
  • v20: his — rigorously preserves the singular pronominal suffix from the source language.
  • v20: is — utilizes the present tense to match the stative perfect verb in the source text.
  • v20: not one of them is broken — produces the literal reading that is broadly taught as a typological prophecy of the crucifixion.
  • v20: He protects all his bones; not one of them is broken — honors the singular pronouns and the crucial root connection to verse 18.
  • v21: those who hate — translates the active participle while avoiding archaic phrasing.
  • v21: held guilty — accurately captures the judicial and moral consequence inherent in the source verb 'asham'.
  • v21: Evil will slay the wicked, and those who hate the righteous will be held guilty — accurately preserves the repeated root 'asham' that links directly to the final verse.
  • v22: The LORD redeems — translates the active participle while following the divine-name map.
  • v22: soul — meticulously preserves the singular source noun 'nefesh'.
  • v22: those who take refuge — retains the spatial metaphor of the source verb 'chasah'.
  • v22: The LORD redeems the soul of his servants, and none who take refuge in him will be held guilty — perfectly seals the psalm's structural inclusios while honoring the final acrostic stanza.
知っておくべき制限事項
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

詳細な手順をすべて見る → · AIによる生成 Oct 20, 2026、gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)