로마서 13
번역본 7개 · 12개의 전통을 통해 읽기.
NCB · 새 컨센서스 성경
사람이 번역한 것이 아닌, AI가 생성한 번역입니다. 로마서 13을(를) 새 컨센서스 성경에서 읽으십시오 →
이 장의 논쟁 구절
- 정부에 대한 복종
로마서 13:1-7은 국가에 대한 절대적 복종의 명령으로도, 통치자가 직무를 남용할 때 저항을 허용하는 제한적 위임으로도 읽혀 왔으며, 이 논쟁은 그리스도교의 정치 윤리와 시민 불복종의 형태를 형성해 왔습니다.
전통 간 동의하는 부분
Across all families, it is universally affirmed that Paul commands submission to secular governing authorities because God establishes them to maintain earthly order and punish evil. While some traditions distinguish the divine institution of authority from the specific individuals holding office, it is disputed whether this command establishes an absolute duty of non-resistance or whether rulers who punish good forfeit their divine mandate and may be lawfully resisted. Further disputes arise… 전체 공통 견해을(를) 읽으려면 로그인하십시오 →
전통 간 차이가 있는 부분
The command to submit to governing authorities establishes an absolute duty of non-resistance, prohibiting political rebellion against the sovereign.
catholic: DENY; anglican: QUALIFY; reformed: DENY; baptist: DENY; methodist: QUALIFY; anabaptist: AFFIRM; pentecostal: QUALIFY; restorationist: AFFIRM
Rulers who punish good and fail to act as God's ministers forfeit their divine mandate and may be lawfully resisted.
anglican: QUALIFY; reformed: AFFIRM; anabaptist: DENY
Secular government represents God's earthly kingdom, functioning distinctly from His spiritual kingdom.
orthodox: QUALIFY; lutheran: AFFIRM
Because the state's sword operates outside the perfection of Christ, Christians are prohibited from serving as magistrates, bearing arms, or participating in state violence.
lutheran: DENY; reformed: DENY; anabaptist: AFFIRM; pentecostal: QUALIFY; restorationist: QUALIFY
Because civil authorities act as God's ministers for justice, it is a legitimate and holy vocation for Christians to participate in civil office, law enforcement, or military service.
lutheran: AFFIRM; reformed: AFFIRM; anabaptist: DENY; restorationist: QUALIFY
The mandate that love fulfills the law serves as the overarching hermeneutic for Christian civic engagement, social ethics, and public policy.
anglican: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM
The command to 'owe no one anything' includes a practical prohibition against taking on consumer debt or financial obligations.
restorationist: QUALIFY
The call to 'awake out of sleep' is an eschatological mandate predicting a latter-day spiritual awakening and outpouring of the Spirit before Christ's return.
orthodox: QUALIFY; pentecostal: AFFIRM
'Putting on the Lord Jesus Christ' refers first to receiving Christ's imputed righteousness by faith, which then empowers the believer to mortify the flesh.
orthodox: QUALIFY; lutheran: AFFIRM; methodist: QUALIFY; pentecostal: QUALIFY
The command to put on Christ and deny the flesh requires active cooperation with the Holy Spirit to achieve inward, imparted holiness and complete victory over carnal desires.
catholic: QUALIFY; orthodox: QUALIFY; methodist: AFFIRM; pentecostal: AFFIRM
'Putting on the Lord Jesus Christ' is the ongoing ethical imperative to live out the spiritual identity formally assumed during baptism by immersion.
orthodox: QUALIFY; restorationist: AFFIRM
각 전통이 읽는 방식
각 읽기는 독립적으로 생성되었습니다 — 어떤 전통도 다른 전통의 답변을 보지 않습니다.
Catholic
Paul writes to the Christian community in the imperial capital, instructing them to submit to secular governing authorities because structures of power are established by God to maintain order and punish evil. He transitions from this civic duty to interpersonal obligation, summarizing the entire ethical demand of the Mosaic law in the single command to love one's neighbor. Finally, he frames these moral imperatives with eschatological urgency, urging believers to wake from spiritual slumber, abandon works of darkness, and clothe themselves in the Lord Jesus Christ instead of indulging the flesh. Reception: The Catholic tradition reads Romans 13 as a foundational text for political theology, moral theology, and ascetic conversion. Regarding civic authority in verses 1-7, Eastern and Latin traditions alike affirm the divine origin of government while setting limits on its absolute reach. John Chrysostom in his Homilies on Romans carefully distinguishes between the institution of authority, which God ordains, and the individual ruler, who may be wicked, a distinction that became foundational for Byzantine and Eastern Catholic views of the state. In the Latin West, Thomas Aquinas in the Summa Theologiae integrates these verses into his treatise on law, arguing that while legitimate authority comes from God, an unjust law that violates divine goodness is an act of violence and does not bind the conscience. Pope Leo XIII utilized this chapter extensively in Diuturnum Illud to defend the divine origin of political authority, establishing a bedrock for modern Catholic social teaching. In moral theology, verses 8-10 are received as apostolic confirmation that charity is the form of all virtues and the true fulfillment of the Decalogue. Verses 13-14 hold extraordinary historical and theological weight in the Latin tradition due to Augustine of Hippo, who in his Confessions recounts reading these exact verses during his definitive intellectual and moral conversion. The command to make no provision for the flesh is interpreted by the Council of Trent as referring to concupiscence, the tinder for sin (fomes peccati) which remains even in the baptized as an arena for ascetic combat.
Eastern Orthodox
In its immediate context, Romans 13 addresses the practical relationship between the Christian community in the imperial capital and the Roman state. Paul instructs believers to submit to governing authorities, identifying civil power as a divine provision for maintaining order and restraining evil (verses 1-7). He transitions from civic obligations to the supreme debt of mutual love, which fulfills the entire Mosaic law (verses 8-10). Finally, Paul uses apocalyptic imagery to create a sense of eschatological urgency, urging believers to wake from spiritual slumber, abandon immoral behaviors, and clothe themselves with Christ as the 'armor of light' in preparation for the coming day (verses 11-14). Reception: The Eastern Orthodox tradition receives this chapter as foundational for both its political theology and its ascetic spirituality. Regarding verses 1-7, St. John Chrysostom famously distinguishes between the *institution* of authority and the *individual* rulers. He argues that God ordains the principle of governance to prevent anarchy, but does not necessarily appoint every specific, sometimes wicked, ruler. This distinction became critical in shaping the Byzantine ideal of 'symphonia' (harmony) between Church and Empire, as articulated in Emperor Justinian's legal codes, where both the priesthood and the imperial power are seen as distinct gifts from God that should operate in harmonious cooperation. Regarding verses 11-14, the tradition shifts the focus from political order to the inner ascetic struggle. 'Awaking out of sleep' is interpreted through the lens of *nepsis* (spiritual watchfulness). The command to 'put on the Lord Jesus Christ' (verse 14) is understood as the ongoing process of theosis, where the believer, having first put on Christ in baptism, must continuously manifest His presence and uncreated light through synergy (cooperation) with God's grace.
Oriental Orthodox
Paul instructs the Christians in Rome to submit to secular governing authorities, asserting that such powers are ordained by God to maintain justice, punish evil, and preserve order. Consequently, believers are commanded to pay taxes and show respect to officials. He then transitions to interpersonal ethics, teaching that owing no one anything except love is the fulfillment of the entire moral law. Finally, Paul shifts to an eschatological exhortation, urging believers to awake from sleep, abandon the sinful 'works of darkness,' and 'put on the Lord Jesus Christ' to live purely as the day of salvation approaches. Reception: The Oriental Orthodox communion has historically interpreted Paul’s command to submit to secular authorities (vv. 1-7) through the crucible of existing as minority communities under non-miaphysite or non-Christian empires (Byzantine, Persian, and Islamic). The tradition reads these verses as a mandate for peaceful civil obedience, paying tribute, and contributing to social stability, while preserving spiritual fidelity to the Orthodox faith. Severus of Antioch, in catena fragments on Romans, emphasizes that secular rulers are appointed by God specifically to manage earthly affairs and restrain wickedness, requiring the faithful to yield in civil matters for the sake of peace. Regarding verses 8-10, Cyril of Alexandria interprets love as the fulfillment of the law by viewing it as the spiritual culmination of the Old Covenant; love transitions the believer from the pedagogical types of the Mosaic code to the spiritual reality of life in Christ. The concluding verses (vv. 11-14) are received through a profoundly ascetic lens. The Desert Fathers and the broader miaphysite monastic tradition read the exhortation to cast off the works of darkness and put on the armor of light as the blueprint for the vigilant, penitential life, waging spiritual warfare against the passions.
9개의 다른 전통에서도 이 장을 읽습니다.
전체 12개를 모두 읽으려면 로그인하십시오 →모든 번역본
7개의 퍼블릭 도메인 번역본으로 보는 동일한 장.
WEB · World English Bible
1Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 2Therefore he who resists the authority withstands the ordinance of God; and those who withstand will receive to themselves judgment. 3For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the authority, 4for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn’t bear the sword in vain; for he is a servant of God, an avenger for wrath to him who does evil. 5Therefore you need to be in subjection, not only because of the wrath, but also for conscience’ sake. 6For this reason you also pay taxes, for they are servants of God’s service, continually doing this very thing. 7Therefore give everyone what you owe: if you owe taxes, pay taxes; if customs, then customs; if respect, then respect; if honor, then honor. 8Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. 9For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other commandments there are, are all summed up in this saying, namely, “You shall love your neighbor as yourself.” 10Love doesn’t harm a neighbor. Love therefore is the fulfillment of the law. 11Do this, knowing the time, that it is already time for you to awaken out of sleep, for salvation is now nearer to us than when we first believed. 12The night is far gone, and the day is near. Let’s therefore throw off the deeds of darkness, and let’s put on the armor of light. 13Let’s walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy. 14But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
KJV · King James Version
1Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. 2Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. 3For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: 4For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. 5Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. 6For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. 7Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. 8Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 9For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. 10Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. 11And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. 12The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. 13Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. 14But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
나란히 비교할 수 있는 5개의 번역본이 더 있습니다.
전체 7개를 비교하려면 로그인하십시오 →의미를 바꾸는 차이점(28)
- v1 [lexical]: Choice between 'authority' and 'power' for the same concept. — “authority except from” (WEB, YLT, DARBY) vs “power but of” (KJV, ASV) vs “from” (WEBSTER, DRC)
- v1 [lexical]: Different verbs and prepositions used to express divine establishment. — “ordained of” (KJV, ASV) vs “by” (WEB) vs “appointed by” (YLT) vs “set up by” (DARBY) vs “are by” (WEBSTER) vs “are” (DRC)
- v3 [lexical]: Different terms for governing officials. — “rulers” (WEB, KJV, ASV, DARBY, WEBSTER) vs “those ruling” (YLT) vs “princes” (DRC)
- v3 [grammatical]: Singular vs plural for 'work'. — “work” (WEB, ASV, DARBY, DRC) vs “works” (KJV, YLT, WEBSTER)
- v3 [lexical]: Variations in translating the concept of authority and doing good. — “power do that which” (KJV, ASV, WEBSTER, DRC) vs “authority” (WEB, YLT) vs “authority practise what” (DARBY)
- v3 [stylistic]: Archaic vs modern second-person pronoun and auxiliary verb. — “thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you will” (WEB)
- v3 [grammatical]: How the source of praise is referenced (e.g., pronoun, supplied noun, or implied). — “from” (ASV, WEBSTER, DRC) vs “from it” (YLT, DARBY) vs “from authority” (WEB) vs “of the same” (KJV)
- v4 [stylistic]: Archaic vs modern second-person pronoun. — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
- v4 [grammatical]: Syntactic phrasing of the command to fear. — “be afraid” (WEB, KJV, ASV, WEBSTER) vs “fear” (DARBY, DRC) vs “thou mayest do fearing” (YLT)
- v4 [lexical]: Preposition choice for directing wrath. — “to” (WEB, ASV, YLT, DARBY) vs “upon” (KJV, WEBSTER, DRC)
- v5 [grammatical]: Different syntactic phrasing for the necessity of submission. — “subject” (KJV, YLT, DARBY, WEBSTER) vs “in subjection” (WEB, ASV) vs “of necessity” (DRC)
- v5 [lexical]: Preposition choice expressing causation. — “because of the” (WEB, ASV, YLT) vs “for” (KJV, WEBSTER, DRC) vs “on account of” (DARBY)
- v6 [lexical]: Translating the object or goal of the ministers' attention. — “very thing” (WEB, KJV, ASV, DARBY, WEBSTER) vs “attending continually” (YLT) vs “purpose” (DRC)
- v8 [lexical]: Different terms expressing the exception and the person owed. — “man any thing but” (KJV, WEBSTER, DRC) vs “one anything except” (WEB) vs “anything save” (ASV) vs “one owe anything except” (YLT) vs “one anything unless” (DARBY)
- v9 [grammatical]: Phrasing of the conditional clause regarding other commandments. — “if there be any” (KJV, ASV, DARBY, DRC) vs “is” (YLT, WEBSTER) vs “whatever” (WEB)
- v9 [stylistic]: Archaic vs modern possessive pronoun. — “thy neighbour” (KJV, YLT, DARBY, DRC) vs “neighbor” (ASV, WEBSTER) vs “your neighbor” (WEB)
- v9 [stylistic]: Archaic vs modern reflexive pronoun. — “thyself” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “yourself” (WEB)
- v10 [lexical]: Noun choice for the completion or fulfillment of the law. — “fulfilling of the” (KJV, WEBSTER, DRC) vs “fulfillment” (WEB) vs “fulfilment” (ASV) vs “fulness” (YLT) vs “whole” (DARBY)
- v11 [grammatical]: How the connecting demonstrative is rendered, including whether an imperative verb is supplied. — “this” (ASV, YLT, WEBSTER) vs “And that” (KJV, DRC) vs “Do this” (WEB) vs “This also” (DARBY)
- v11 [lexical]: Word choice for the appointed time or season. — “time” (WEB, KJV, YLT, DARBY, WEBSTER) vs “season” (ASV, DRC)
- v11 [interpretive]: Translation of the aorist verb, with some adding 'first' to specify the initial moment of faith. — “believed” (KJV, DARBY, WEBSTER, DRC) vs “first” (WEB, ASV) vs “did believe” (YLT)
- v12 [lexical]: Different phrasing to describe the passing of the night. — “is far spent” (KJV, WEBSTER) vs “and” (ASV, DARBY) vs “gone and” (WEB) vs “did advance and” (YLT) vs “passed and” (DRC)
- v12 [lexical]: Word choice for actions. — “works” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “deeds” (WEB)
- v13 [lexical]: Word choice for carousing or wild parties. — “rioting” (KJV, DARBY, WEBSTER, DRC) vs “reveling” (WEB) vs “revelling” (ASV) vs “revellings” (YLT)
- v13 [lexical]: Different terms for sexual immorality. — “chambering” (KJV, ASV, DARBY, WEBSTER, DRC) vs “sexual promiscuity” (WEB) vs “chamberings” (YLT)
- v13 [lexical]: Word choice for unrestrained lustful behavior. — “wantonness” (KJV, ASV, WEBSTER) vs “lustful acts and” (WEB) vs “lasciviousnesses” (YLT) vs “lasciviousness” (DARBY) vs “impurities” (DRC)
- v13 [lexical]: Word choice for conflict. — “strife” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “contention” (DRC)
- v13 [lexical]: Word choice for resentful envy or jealousy. — “jealousy” (WEB, ASV) vs “envying” (KJV, WEBSTER) vs “emulation” (YLT, DARBY) vs “envy” (DRC)
배경 정보
원문. Greek (TAGNT, public-domain critical text). Greek New Testament (provided text, matching the Textus Receptus / Majority Text tradition)
하나님의 이름: Theos (God), Kyrios (Lord).
참고되었으나 공통 견해에는 포함되지 않음
Academic textual-historical analysis
In academic textual-historical analysis, Romans 13 is understood as a discrete unit of ethical exhortation (paraenesis) divided into three distinct parts: the Christian's relationship to the state (vv. 1-7), love as the fulfillment of the Torah (vv. 8-10), and an appeal to apocalyptic urgency (vv. 11-14). Historically, the letter is dated to around 57-58 CE. Scholars contextualize verses 1-7 against the specific socio-political backdrop of Neronian Rome. Roman historians, notably Tacitus, record a growing unrest regarding indirect taxes during this exact period, which Nero addressed in 58 CE. Paul’s injunctions to pay 'taxes' and 'customs' (vv. 6-7) are therefore read as pragmatic, historically contingent advice to a vulnerable, recently returned Jewish and Jewish-Christian population in Rome, warning them against subversive zealotry. Philologically, Paul employs Hellenistic Jewish political language, designating the secular ruler not as a deity, but merely as God’s 'servant' (diakonos) and 'minister' (leitourgos) in verses 4 and 6. Verses 8-10 demonstrate Paul’s continuity with Jewish ethical summaries by reducing the Torah's second table to Leviticus 19:18. Verses 11-14 employ standard Jewish apocalyptic dualism (light/dark, day/night, sleep/waking) alongside Hellenistic moral exhortation regarding the casting off of bodily vices.
Jewish interpretation
In its immediate historical context, modern Jewish historians read Romans 13 as a window into a first-century Jewish framework for navigating the diaspora. The passage demonstrates a pragmatic political theology common in Second Temple Judaism, echoing the command in Jeremiah 29:7 to seek the peace of the city of exile, and mirroring later rabbinic maxims such as Rabbi Hanina's instruction to 'pray for the welfare of the government' (Pirkei Avot 3:2). Paul's ethical exhortations and his summary of the commandments through Leviticus 19:18 ('love your neighbor as yourself') place him firmly within the internal debates and teaching styles of first-century Pharisaic and early rabbinic thought, akin to Hillel's famous summary of the Torah.
Latter-day Saint
In its immediate context, Paul instructs the Christian community in Rome to submit to the secular governing authorities, arguing that such power is instituted by God to maintain order and punish wrongdoing. He directs them to pay taxes and render honor where due. Transitioning from civic duty to interpersonal obligation, Paul declares that loving one's neighbor fulfills the entirety of the Mosaic Law. Finally, using apocalyptic urgency, he exhorts believers to wake from spiritual slumber, cast off the 'works of darkness' associated with the flesh, and 'put on the Lord Jesus Christ.'
Jehovah's Witnesses
Romans 13 contains Paul’s instructions to the Christian congregation in Rome regarding their relationship with the governing civil authorities. He commands subjection to these rulers, asserting that their authority is permitted or arranged by God to punish wrongdoers and maintain societal order (vv. 1-5). Consequently, Christians are obligated to pay taxes, tribute, and respect (vv. 6-7). Paul then transitions to the ongoing obligation of love, which fulfills the Mosaic Law (vv. 8-10). He concludes by urging believers to wake up from spiritual sleep and live morally upright lives, as the eschatological day of salvation is rapidly approaching (vv. 11-14).
NCB가 내린 번역 선택(21)
- v1: "authorities / authority" — Reflects the civic and governmental jurisdiction in view.
- v1: "from God / by God" — Flattens the arthrous use with God here, as it does not contrast with a different deity, conforming to natural English.
- v1: "be subordinate" — Captures the Greek prefix and establishes the etymological link to 'insubordinate' and 'ordinance' in the next verse.
- v2: "insubordinate / ordinance" — Preserves the root 'τάσσω' (order/ordain) through English cognates established in verse 1.
- v2: "the singular one... those" — Explicitly preserves the Greek shift from the singular participle to the plural.
- v2: "stood against / standing against" — Captures the spatial root of ἵστημι (to stand) contrasting with the ordering of τάσσω.
- v2: "stood against the ordinance... will receive judgment" — Translates the consequences neutrally, leaving whether this establishes an absolute duty of non-resistance or allows for lawful resistance disputed among traditions.
- v3: "the good work" — Strictly preserves the singular number of the source text.
- v4: "bear the sword" — Maintains the literal physical implement, leaving whether Christians are prohibited from bearing arms or called to a holy vocation in civil service disputed among traditions.
- v4: "fear / he does not bear" — Maintains the alliterative f- sound (phobou / phorei) of the Greek source.
- v5: "because of the wrath but also because of the conscience" — Preserves the parallel prepositional and article structure of the Greek exactly.
- v7: "to the one owed the tax, the tax" — Preserves the highly rhythmic, repetitive article-noun structure of the Greek source without supplying extraneous verbs.
- v8: "Owe no one anything" — Flattens the double negative into standard English grammar while leaving whether this includes a practical prohibition against consumer debt disputed among traditions.
- v9: "For the commandment, 'You will not...'" — Translates the singular neuter article 'τὸ' that syntactically introduces the entire block of quotations.
- v10: "The love ... the love" — Preserves the arthrous inclusio framing the verse.
- v10: "the fulfillment of the law" — Translates the noun 'pleroma', leaving whether this principle serves as an overarching hermeneutic for public policy disputed among traditions.
- v11: "we believed" — Translates the aorist verb directly without adding the interpretive temporal gloss 'first'.
- v11: "awakened out of sleep" — Translates the passive aorist infinitive accurately, leaving whether this is an eschatological mandate predicting a latter-day spiritual awakening disputed among traditions.
- v12: "put off the works... put on the armor" — Preserves the parallel structure, direct contrast between the actions, and the cognate link to 'put on' in verse 14.
- v13: "revelries and bouts of drunkenness, beddings and debaucheries" — Reflects the shift to plural nouns in the Greek and captures the repetitive assonance of the source.
- v14: "put on the Lord Jesus Christ" — Translates the metaphor literally, leaving whether it signifies imputed righteousness, imparted holiness, or baptismal identity disputed among traditions.
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 12, 2026에 AI로 생성됨, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)