베드로전서 5
번역본 7개 · 12개의 전통을 통해 읽기.
NCB · 새 컨센서스 성경
사람이 번역한 것이 아닌, AI가 생성한 번역입니다. 베드로전서 5을(를) 새 컨센서스 성경에서 읽으십시오 →
전통 간 동의하는 부분
Interpretations of 1 Peter 5 consist entirely of disputed claims and specific tradition-level readings. It is highly disputed whether Peter's self-identification as a "fellow elder" and the interchangeable use of pastoral titles demonstrate functional parity that refutes hierarchical authority, or if his exhortations instead model the ordained offices of bishop and priest. Ecclesiological divides also render it disputed whether "Babylon" serves as a cryptogram for Rome or designates an Egyptian… 전체 공통 견해을(를) 읽으려면 로그인하십시오 →
전통 간 차이가 있는 부분
The reference to 'Babylon' is a cryptogram for Rome.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: DENY; anglican: AFFIRM; adventist: AFFIRM
The reference to 'Babylon' designates the Roman fortress of Babylon in Egypt, confirming Mark's apostolic foundation of the See of Alexandria.
catholic: DENY; oriental-orthodox: AFFIRM
Peter's self-identification as a 'fellow elder' demonstrates apostolic parity, refuting notions of supreme papal or monarchical authority.
catholic: DENY; orthodox: AFFIRM; anglican: AFFIRM; reformed: AFFIRM; restorationist: AFFIRM
The interchangeable use of 'elder,' 'shepherd,' and 'oversight' demonstrates that the offices of elder, pastor, and bishop are functionally identical without hierarchical distinction.
catholic: DENY; anglican: DENY; reformed: AFFIRM; baptist: AFFIRM; restorationist: AFFIRM
An elder's governing authority is strictly limited to their local, autonomous congregation.
catholic: DENY; baptist: AFFIRM; restorationist: AFFIRM
The exhortation to shepherd the flock provides the structural and moral model for the ordained offices of bishop and priest.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; baptist: DENY; restorationist: DENY
The warning against 'lording it over' the flock restricts pastoral authority to the ministry of the Word and Sacraments, forbidding temporal or coercive lordship.
orthodox: QUALIFY; lutheran: AFFIRM
The command not to 'lord it over' the flock functions as a mandate for congregational polity, requiring leaders to govern by moral example rather than institutional authority.
catholic: DENY; orthodox: DENY; anglican: DENY; reformed: DENY; baptist: AFFIRM; anabaptist: AFFIRM
Christ's title as the 'Chief Shepherd' demonstrates that He alone is the head of the Church, precluding any earthly vicar.
catholic: DENY; reformed: AFFIRM; baptist: AFFIRM
The roaring lion seeking to devour the flock represents literal, violent persecution enacted by state and religious authorities against the church.
orthodox: QUALIFY; anabaptist: AFFIRM; pentecostal: DENY
The devil is a literal, active spiritual adversary requiring vigilant resistance through active spiritual warfare.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; anabaptist: QUALIFY; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: QUALIFY
The command to share a kiss of love is a literal, binding physical ordinance for the visible church, signifying absolute equality and brotherhood.
orthodox: QUALIFY; anabaptist: AFFIRM; restorationist: DENY
The command for a kiss of love is an example of a first-century cultural form expressing a permanently binding principle of Christian affection.
orthodox: QUALIFY; anabaptist: DENY; restorationist: AFFIRM
각 전통이 읽는 방식
각 읽기는 독립적으로 생성되었습니다 — 어떤 전통도 다른 전통의 답변을 보지 않습니다.
Catholic
In its immediate epistolary context, Peter, identifying himself as a fellow elder and a witness to Christ's sufferings, exhorts local church elders to shepherd God's flock. He insists this pastoral oversight must be voluntary, eager, and exemplary, avoiding coercion, greed, or domination. In return, they are promised an unfading crown of glory from the Chief Shepherd upon his manifestation. Peter then commands younger members to submit to the elders, and all members to clothe themselves in humility, quoting Proverbs to affirm that God resists the proud but gives grace to the humble. He issues a stark warning to remain sober and watchful, depicting the devil as a roaring lion seeking to devour the faithful, who must resist him steadfastly amid global suffering. The letter closes with greetings from Silvanus, Mark, and the elect church in "Babylon," ending with a call for a kiss of love. Reception: The Catholic tradition receives this chapter as a foundational text for ecclesiology, the theology of Holy Orders, and spiritual warfare. Ecclesiologically, the greeting from "Babylon" (v. 13) is universally read by Catholic historians and exegetes as a cryptogram for Rome. Relying on early witnesses recorded by Eusebius, this verse is treated as scriptural proof of Peter's physical presence and ministry in the Roman church, laying the historical groundwork for Petrine primacy. Regarding the priesthood, verses 1-4 provide the Magisterium with a primary biblical mandate for pastoral governance. Peter’s self-identification as a "fellow-elder" highlights the collegiality of the apostolic office, while his instructions outline the moral parameters of the episcopate and presbyterate. The Second Vatican Council heavily utilized these verses to emphasize that the hierarchy must act as servant-leaders, explicitly forbidding clerics from domineering over their flocks. Notably, the Douay-Rheims text translates the Greek 'kleron' (v. 3) as "clergy" ("Neither as lording it over the clergy"), reflecting the Latin Vulgate's 'in cleris'; however, modern Catholic exegesis recognizes this refers to the allotted heritage or flock of God's people. In ascetic theology, verse 8 is paramount. In the Eastern Catholic tradition, Greek Fathers like Hesychios of Sinai read the command to "be sober, be watchful" as the scriptural basis for 'nepsis' (spiritual sobriety and watchfulness), warning that the "roaring lion" constantly assails the mind with demonic thoughts. Latin ascetics similarly integrate this verse into systematic treatments of unseen warfare.
Eastern Orthodox
In this concluding chapter, the author addresses the elders (presbyters) of the suffering Christian communities in Asia Minor. Identifying himself not by a title of supremacy but as a 'fellow-elder' and a witness to Christ's sufferings, he exhorts them to shepherd God’s flock willingly and eagerly. He explicitly forbids greed and authoritarian domination, urging leaders to become living examples to the flock. In return, the 'Chief Shepherd' will reward them with an unfading crown of glory. The text then pivots to the younger members, commanding submission to the elders, before universally enjoining humility upon all, quoting Proverbs to affirm that God resists the proud but gives grace to the humble. Believers are told to cast their anxieties upon God and to maintain strict spiritual vigilance. The devil is depicted as a roaring lion seeking prey, necessitating sobriety, watchfulness, and steadfast resistance in the face of suffering shared by the global brotherhood. The chapter closes with a doxology, a summary of the letter's purpose, greetings from Silvanus, Mark, and the 'elect' church in Babylon (traditionally Rome), and an instruction to share a kiss of love. Reception: Eastern Orthodox reception of this chapter focuses heavily on its ecclesiological and ascetic dimensions. Verse 1 is fundamentally important to Orthodox ecclesiology; Peter’s self-designation as a 'fellow-elder' (sympresbyteros) is consistently cited as evidence for apostolic equality and conciliarity, contrasting with later Western developments of papal supremacy. Theophylact of Ohrid interprets this phrasing as the ultimate demonstration of apostolic humility and collaborative brotherhood. Verses 2 and 3 establish the canonical and spiritual boundaries of the priesthood and episcopacy. Saint John Chrysostom emphasizes that spiritual shepherds must guide the flock through persuasion, love, and personal example, strictly condemning coercive power or the pursuit of wealth. Ascetically, verse 8 is a cornerstone of the Eastern Orthodox spiritual tradition. The command to be 'sober' (nepho) and 'watchful' (gregoreo) forms the scriptural basis for the core ascetic practice of 'nepsis' (watchfulness or spiritual sobriety). The Philokalic tradition, notably articulated by Hesychios the Priest, interprets the devil's prowling as the relentless assault of 'logismoi' (demonic, intrusive thoughts) upon the intellect (nous). Resisting the lion requires constant inner vigilance and the invocation of Christ's name.
Oriental Orthodox
The author, identifying himself as a fellow elder and witness to Christ's sufferings, exhorts the elders of the church to shepherd the flock willingly and humbly, looking toward the return of the Chief Shepherd. He calls the younger members to submission and the entire community to humility and trust in God. The epistle concludes with a stark warning to remain vigilant against the devil, who prowls like a roaring lion, before offering comfort that their sufferings are shared globally and concluding with greetings from the community in Babylon, from Mark, and the command to share a kiss of love. Reception: The Oriental Orthodox tradition interprets this chapter heavily through the lenses of its Christology, asceticism, and apostolic heritage. Cyril of Alexandria reads the 'sufferings of Christ' (verse 1) as the sufferings of the incarnate Word in His own flesh, securing the Miaphysite understanding that the Lord of Glory truly suffered impassibly without being divided into two subjects. In the realm of spiritual warfare, the warning of the devil as a 'roaring lion' (verse 8) became foundational to the desert monastic tradition; Athanasius frames the demonic visions and physical assaults endured by the desert fathers as the direct fulfillment of this apostolic warning, conquered only by the sober vigilance and steadfast faith Peter commands. Uniquely, the Coptic Orthodox Church reads the greeting from 'Babylon' and 'Mark my son' (verse 13) not as a cryptogram for Rome or a reference to Mesopotamia, but literally as the Roman fortress of Babylon in Egypt (Old Cairo). Pope Shenouda III and others have championed this reading to argue that Peter visited Egypt, thereby providing biblical attestation for Mark's presence and foundational apostolic labor in the See of Alexandria.
9개의 다른 전통에서도 이 장을 읽습니다.
전체 12개를 모두 읽으려면 로그인하십시오 →모든 번역본
7개의 퍼블릭 도메인 번역본으로 보는 동일한 장.
WEB · World English Bible
1Therefore I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed: 2shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily; not for dishonest gain, but willingly; 3not as lording it over those entrusted to you, but making yourselves examples to the flock. 4When the chief Shepherd is revealed, you will receive the crown of glory that doesn’t fade away. 5Likewise, you younger ones, be subject to the elder. Yes, all of you clothe yourselves with humility and subject yourselves to one another; for “God resists the proud, but gives grace to the humble.” 6Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, 7casting all your worries on him, because he cares for you. 8Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour. 9Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. 10But may the God of all grace, who called you to his eternal glory by Christ Jesus, after you have suffered a little while, perfect, establish, strengthen, and settle you. 11To him be the glory and the power forever and ever. Amen. 12Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand. 13She who is in Babylon, chosen together with you, greets you. So does Mark, my son. 14Greet one another with a kiss of love. Peace be to all of you who are in Christ Jesus. Amen.
KJV · King James Version
1The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 2Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3Neither as being lords over God’s heritage, but being ensamples to the flock. 4And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. 5Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. 6Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: 7Casting all your care upon him; for he careth for you. 8Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. 10But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. 11To him be glory and dominion for ever and ever. Amen. 12By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand. 13The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. 14Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.
나란히 비교할 수 있는 5개의 번역본이 더 있습니다.
전체 7개를 비교하려면 로그인하십시오 →의미를 바꾸는 차이점(28)
- v1 [textual]: Textual variant concerning the inclusion of 'therefore', and lexical choice between 'elders' and 'ancients'. — “The elders which are” (KJV, DARBY) vs “who” (YLT, WEBSTER) vs “Therefore I exhort” (WEB) vs “therefore” (ASV) vs “ancients therefore that” (DRC)
- v2 [lexical]: Translating the verb for shepherding, feeding, or tending the flock. — “Feed” (KJV, YLT, WEBSTER, DRC) vs “shepherd” (WEB, DARBY) vs “Tend” (ASV)
- v2 [lexical]: Translating the participle for overseeing or taking care of the flock. — “exercising” (WEB, ASV, DARBY) vs “taking the oversight thereof” (KJV) vs “overseeing” (YLT) vs “of it” (WEBSTER) vs “care of it” (DRC)
- v2 [lexical]: Translating the adverb for acting under compulsion, constraint, or necessity. — “by constraint” (KJV, WEBSTER, DRC) vs “under compulsion” (WEB) vs “of” (ASV) vs “constrainedly” (YLT) vs “necessity” (DARBY)
- v2 [lexical]: Translating the term for dishonest, base, or filthy gain. — “filthy lucre” (KJV, ASV, YLT, WEBSTER) vs “dishonest gain” (WEB) vs “base gain” (DARBY) vs “lucre’s sake” (DRC)
- v2 [lexical]: Translating the adverb for willingness, readiness, or acting voluntarily. — “of a ready mind” (KJV, ASV, YLT) vs “willingly” (WEB) vs “readily” (DARBY) vs “from” (WEBSTER) vs “voluntarily” (DRC)
- v3 [stylistic]: Choice of negative conjunction ('neither' versus 'not'). — “Neither” (KJV, ASV, YLT, WEBSTER, DRC) vs “not” (WEB, DARBY)
- v3 [grammatical]: Phrasing of the participle for acting as a lord or lording over others. — “lording it” (WEB, ASV, DARBY, DRC) vs “being lords” (KJV, WEBSTER) vs “exercising lordship” (YLT)
- v3 [lexical]: Translating the phrase for becoming examples, models, or patterns to the flock. — “making yourselves examples” (WEB) vs “being ensamples to” (KJV) vs “making yourselves” (ASV) vs “patterns becoming of” (YLT) vs “models for” (DARBY) vs “examples” (WEBSTER) vs “made a pattern of” (DRC)
- v4 [grammatical]: Use of the definite versus indefinite article before 'crown', and phrasing of 'unfading' vs 'never fading'. — “the” (WEB, ASV) vs “a” (KJV, WEBSTER) vs “the unfading” (YLT, DARBY) vs “never fading” (DRC)
- v5 [stylistic]: Conjunction choice ('but' vs 'and') and syntactic arrangement of 'gives grace'. — “but” (ASV, DARBY, DRC) vs “and giveth grace” (KJV, WEBSTER) vs “but gives” (WEB) vs “doth resist but” (YLT)
- v6 [grammatical]: Passive versus reflexive translation of the verb to humble. — “Humble yourselves therefore” (WEB, KJV, ASV, DARBY, WEBSTER) vs “be humbled then” (YLT) vs “Be you humbled” (DRC)
- v6 [lexical]: Translating the adjective indicating the proper, good, or due time. — “due” (WEB, KJV, ASV, WEBSTER) vs “the” (DARBY, DRC) vs “good” (YLT)
- v7 [lexical]: Translating the term for anxiety, worries, or cares, and the handling of the participle. — “care upon” (KJV, DARBY, WEBSTER, DRC) vs “worries on” (WEB) vs “anxiety” (ASV) vs “having cast” (YLT)
- v7 [stylistic]: Translating the causal conjunction as 'for' or 'because'. — “for” (KJV, DARBY, WEBSTER, DRC) vs “because” (WEB, ASV, YLT)
- v7 [stylistic]: Phrasing of the verb indicating care or concern. — “careth for” (KJV, ASV, YLT, WEBSTER) vs “cares” (WEB) vs “cares about” (DARBY) vs “hath care of” (DRC)
- v8 [stylistic]: Phrasing of the comparative 'as' versus 'like'. — “as” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “walks around like” (WEB)
- v9 [lexical]: Translating the verb for resisting or withstanding, and the adjective for 'steadfast' vs 'strong'. — “Whom resist stedfast” (KJV, YLT, DARBY) vs “Withstand him steadfast” (WEB) vs “withstand” (ASV) vs “steadfast” (WEBSTER) vs “ye strong” (DRC)
- v9 [lexical]: Translating the collective noun as 'brotherhood', 'brethren', or 'brothers'. — “brethren that are” (KJV, WEBSTER) vs “who” (ASV, DRC) vs “brothers who” (WEB) vs “brotherhood” (YLT) vs “brotherhood which is” (DARBY)
- v10 [grammatical]: Translating the conjunction ('But' vs 'And') and expressing the modal sense ('may'). — “But” (KJV, DARBY, WEBSTER, DRC) vs “And” (ASV, YLT) vs “may” (WEB)
- v10 [textual]: Textual variant reading 'called us' versus 'called you', and preposition differences. — “you to” (WEB) vs “hath called us unto” (KJV) vs “you” (ASV) vs “did call you to” (YLT) vs “has you to” (DARBY) vs “to” (WEBSTER) vs “into” (DRC)
- v10 [lexical]: Translating the preposition as 'in' or 'by' Christ. — “in” (ASV, YLT, DARBY, DRC) vs “by” (WEB, KJV, WEBSTER)
- v10 [textual]: Textual variant concerning the presence of 'himself' and the verb mood (optative 'make' vs future indicative 'will/shall make'). — “while make you” (KJV, WEBSTER) vs “little” (WEB) vs “little shall himself” (ASV) vs “little Himself” (YLT) vs “little himself shall” (DARBY) vs “little will himself” (DRC)
- v12 [lexical]: Translating the preposition as 'by' vs 'through', and article/pronoun use for 'faithful brother'. — “By Silvanus a” (KJV, WEBSTER) vs “Through our” (WEB) vs “our” (ASV) vs “Through to you the” (YLT) vs “the” (DARBY) vs “Sylvanus” (DRC)
- v12 [lexical]: Translating the verb for reckoning, supposing, considering, or accounting. — “suppose” (KJV, DARBY, WEBSTER) vs “consider him” (WEB) vs “account him” (ASV) vs “reckon through few words” (YLT) vs “think” (DRC)
- v12 [lexical]: Word order differences and the translation of the participle for exhorting or beseeching. — “to you” (WEB, DARBY) vs “have written briefly exhorting” (KJV, WEBSTER) vs “unto you” (ASV) vs “did write” (YLT) vs “beseeching” (DRC)
- v12 [textual]: Textual variant between the imperative ('stand') and the indicative ('have stood / stand'). — “in which” (DARBY, WEBSTER) vs “in which you” (WEB) vs “wherein ye stand” (KJV) vs “ye fast therein” (ASV) vs “in which have stood” (YLT) vs “you” (DRC)
- v14 [stylistic]: Relative pronoun choice ('that' vs 'who') for those in Christ. — “that” (KJV, ASV, WEBSTER) vs “who” (YLT, DARBY) vs “of you who” (WEB) vs “you who” (DRC)
배경 정보
원문. Greek (TAGNT, public-domain critical text). Provided Greek text, corresponding to a critical edition (e.g., NA28/UBS5) given the presence of future indicatives in verse 10.
하나님의 이름: Theos (God).
참고되었으나 공통 견해에는 포함되지 않음
Academic textual-historical analysis
The chapter functions as the paraenetic conclusion and epistolary closing of the letter. The author, identifying as a fellow elder and witness to Christ's sufferings, addresses local leaders in Asia Minor, urging them to shepherd God's flock eagerly and exemplarily, rather than for financial gain or power. He then exhorts the younger members to submit to the elders, and the whole community to practice humility and vigilance against the devil, who is portrayed in apocalyptic terms as a roaring lion seeking to devour them. The text concludes with a doxology, a note that the letter was written through Silvanus, greetings from the co-elect community in Babylon and from Mark, and a final blessing of peace.
Jewish interpretation
As a New Testament epistle, 1 Peter 5 falls outside the Jewish canon (the Tanakh) and is not recognized as Scripture in Judaism. Consequently, it has no immediate theological standing in Jewish tradition. From a strictly historical perspective, modern Jewish scholars studying early Christianity observe that the chapter's vocabulary and concepts are deeply rooted in first-century Jewish life and the Hebrew Bible. The exhortation to the 'elders' (Hebrew: zekenim) reflects traditional Jewish communal leadership structures of the era. The pastoral imagery of God's 'flock' and the 'chief Shepherd' draws on prophetic metaphors (such as Ezekiel 34), and the injunction to humility in verse 5 explicitly quotes the Septuagint translation of Proverbs 3:34.
Latter-day Saint
Writing as an apostolic witness and fellow elder, Peter instructs local church leaders to shepherd their congregations willingly and humbly, avoiding greed and authoritarianism. He urges the youth to be submissive to their elders, and calls on all members to practice mutual humility, to cast their anxieties upon God, and to remain vigilant against the devil's attempts to destroy them. The epistle concludes with mutual greetings, including from the church in 'Babylon' and from Mark.
Jehovah's Witnesses
In the immediate context, Peter directs his closing exhortations to the elders of the Christian congregations, urging them to shepherd God's flock eagerly and humbly, rather than for dishonest gain or by lording it over others. They are to look forward to a crown of glory from the Chief Shepherd. He then addresses the younger members to submit to the elders, and commands all to clothe themselves with humility. Believers are instructed to cast their anxieties upon God and to remain highly vigilant, because their adversary, the devil, prowls like a roaring lion seeking to devour them. Peter concludes by reminding them that their global brotherhood shares in these sufferings, promising that God will ultimately establish them, and sends greetings from the congregation in Babylon.
NCB가 내린 번역 선택(28)
- v1: Therefore — Translates the connective particle 'οὖν' present in the source text.
- v1: elders — Preserves the cognate relationship with 'fellow elder' (συμπρεσβύτερος) and accurately conveys the leadership role.
- v2: shepherd — Maintains the cognate connection with 'flock' (ποίμνιον) and 'Chief Shepherd' (ἀρχιποίμενος) in v. 4.
- v2: exercising oversight — Accurately conveys the ongoing participial action of ἐπισκοποῦντες.
- v2: under compulsion — Provides a contemporary phrasing of the adverb ἀναγκαστῶς.
- v2: dishonest gain — Replaces the archaic 'filthy lucre' with modern, dignified English.
- v2: eagerly — Captures the enthusiastic and proactive sense of προθύμως in contrast to doing it just for gain.
- v3: neither — Continues the negative-positive contrasts established in the preceding verse.
- v3: lording it over — Accurately renders the active participle conveying domineering action.
- v3: examples — A contemporary and clear translation of τύποι.
- v4: Chief Shepherd — Capitalized to reflect the divine title referring to Christ, in line with theological reception without resolving the hierarchical ecclesiology dispute.
- v4: the unfading crown — The Greek article with the adjective points to a specific, recognized reward.
- v5: but — Properly translates the adversative particle δὲ contrasting God's response to the proud versus the humble.
- v6: Humble yourselves — Though morphologically aorist passive, the verb functions in a middle/reflexive sense as a command.
- v6: in due time — Appropriately captures the qualitative sense of καιρῷ pointing to the appointed eschatological or divine moment.
- v7: anxiety — Best represents μέριμναν, reflecting the psychological and emotional burden.
- v7: because — Clearly renders the causal conjunction ὅτι.
- v8: like — Provides a more contemporary comparative construction for ὡς before a noun.
- v9: Resist — Fits the active command of standing against the adversary's actions.
- v9: brotherhood — Accurately translates the collective abstract noun ἀδελφότητι.
- v10: called you — Follows the superior manuscript evidence for ὑμᾶς over ἡμᾶς.
- v10: in — Reflects the standard locative/instrumental phrase ἐν Χριστῷ.
- v10: will himself restore — Translates the future indicative series with the intensive pronoun, recognizing the variant readings, utilizing 'restore' for καταρτίσει.
- v11: To him — Corrects archaic register by removing 'unto'.
- v12: Through — Accurately renders the preposition Διὰ denoting intermediate agency.
- v12: consider — A modern and accurate rendering of λογίζομαι indicating reasoned evaluation.
- v12: stand — Adopts the imperative/aorist reading of στῆτε contextually translated as a present state or command.
- v14: who — Uses the contemporary relative pronoun for persons.
알아두어야 할 한계점
- 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.
단계별 전체 작업 과정 보기 → · Oct 20, 2026에 AI로 생성됨, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)