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Romanos 1

7 traduções · lido através de 11 tradições.

NCB · Nova Bíblia do Consenso

1Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, 2which he promised previously through his prophets in the Holy Scriptures, 3concerning his Son, the one who was born of the seed of David according to the flesh, 4the one who was declared to be the Son of God in power according to the Spirit of holiness, by the resurrection of the dead, Jesus Christ our Lord, 5through whom we received grace and apostleship for the obedience of faith among all the nations on behalf of his name, 6among whom you also are the called of Jesus Christ: 7to all those who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 8First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in the whole world. 9For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, 10always requesting in my prayers, if by any means now at last I may succeed by the will of God in coming to you. 11For I long to see you, so that I may impart some spiritual gift to you, in order that you may be established; 12that is, that we may be mutually encouraged among you through each other's faith, both yours and mine. 13Now I do not want you to be unaware, brothers, that I often planned to come to you—and was hindered until now—so that I might have some fruit among you also, just as among the rest of the Gentiles. 14Both to Greeks and to barbarians, both to the wise and to the foolish, I am a debtor; 15so, as far as it depends on me, I am eager to preach the gospel to you also who are in Rome. 16For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17For in it the righteousness of God is revealed from faith to faith; just as it is written: "But the righteous will live by faith." 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, 19because what is known of God is manifest among them, for God manifested it to them. 20For his invisible attributes from the creation of the world are clearly seen, being understood through the things that are made, even his eternal power and divine nature, so that they are without excuse. 21Because, knowing God, they did not glorify him as God or give thanks, but became vain in their reasonings, and their senseless heart was darkened. 22Professing to be wise, they became fools, 23and exchanged the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds and four-footed animals and creeping things. 24Therefore God gave them up in the desires of their hearts to uncleanness, to the dishonoring of their bodies among themselves, 25who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 26For this reason God gave them up to shameful passions. For even their females exchanged the natural function for that which is contrary to nature; 27and in the same way also the males, leaving the natural function of the female, were inflamed in their lust toward one another, males with males working out what is shameful, and receiving in themselves the due penalty for their error. 28And just as they did not approve to have God in their knowledge, God gave them up to a disapproved mind, to do those things which are not fitting; 29being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions; whisperers, 30slanderers, God-haters, insolent, arrogant, boastful, inventors of evil things, disobedient to parents, 31unintelligent, unfaithful, unloving, unforgiving, unmerciful; 32who, knowing the righteous ordinance of God, that those practicing such things are worthy of death, not only do them, but also consent with those practicing them.

Versão gerada por IA, não uma tradução humana. Leia Romanos 1 na Nova Bíblia do Consenso →

Passagens controversas neste capítulo

  • Relações entre pessoas do mesmo sexo

    Os cristãos divergem sobre se Levítico 18:22, Romanos 1:24-27 e 1 Coríntios 6:9-11 proíbem todas as relações sexuais entre pessoas do mesmo sexo ou se tratam apenas de práticas da Antiguidade. O debate também questiona se esses textos chegam a abordar a orientação sexual moderna.

No que as tradições concordam

In Romans 1, traditions primarily dispute the implications of natural revelation and human sin, dividing over whether human reason can know God's existence with certainty to provide a positive basis for natural theology, and whether humanity's suppression of truth reflects a willful, free choice rather than an inherited Adamic inability. The exact nature of the Gospel's saving power is also disputed, specifically whether the "righteousness of God" is an infused grace making a person… Faça login para ler o consenso completo →

Onde as tradições diferem

  • Verses 3-4 describe the incarnation of a single subject, the Word, without dividing Christ into two distinct natures after the union.

    orthodox: DENY; oriental-orthodox: AFFIRM

  • The gospel as the 'power of God' involves an experiential, transformative force that brings holistic deliverance, including physical charismata.

    pentecostal: AFFIRM; restorationist: DENY

  • The 'power of God for salvation' indicates deliverance from the dominion of sin, making inward sanctification an integral part of this salvation alongside justification.

    lutheran: DENY; methodist: AFFIRM; adventist: AFFIRM

  • The 'righteousness of God' revealed in the gospel is an infused grace by which God makes a person intrinsically just, rather than a purely imputed, forensic righteousness.

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

  • Human reason is capable of knowing God's existence and eternal power with certainty through the created world, providing a positive basis for natural theology.

    catholic: AFFIRM; anglican: AFFIRM; lutheran: DENY; baptist: QUALIFY; restorationist: AFFIRM

  • Humanity's suppression of truth and descent into sin reflects a willful, free choice rather than an inherited Adamic inability to respond to God.

    catholic: AFFIRM; orthodox: AFFIRM; reformed: DENY; baptist: DENY; methodist: AFFIRM; restorationist: AFFIRM

  • God 'giving them up' to degrading passions is a sovereign, active infliction of divine wrath, rather than a permissive withdrawal of restraining grace.

    catholic: DENY; orthodox: DENY; reformed: AFFIRM; methodist: DENY

  • The description of men and women abandoning natural relations establishes a universal, creation-based prohibition against all same-sex sexual behavior, rather than merely condemning culturally specific exploitative practices.

    catholic: AFFIRM; anglican: QUALIFY; baptist: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The moral catalogue of sins represents a diagnostic list of spiritual diseases requiring ascetic vigilance and continuous purification of the heart.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY

  • The catalogue of sins and idolatry functions as unmitigated Law, intended to strip away human merit and drive the terrified conscience to seek comfort in the Gospel.

    orthodox: DENY; lutheran: AFFIRM

  • Widespread societal approval of overt sin is a visible, active manifestation of God's present judicial wrath and abandonment.

    orthodox: DENY; reformed: AFFIRM; baptist: AFFIRM

Como cada tradição interpreta

Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.

Catholic

Paul writes to the Roman church to establish his apostolic credentials and summarize the gospel he preaches. He begins by identifying Jesus Christ as the Davidic heir according to the flesh and the vindicated Son of God according to the Spirit. He then presents his central thesis: the gospel is God's power for salvation, revealing the righteousness of God by faith. The remainder of the chapter forms a severe indictment of the Gentile world. Paul argues that because humanity suppressed the manifest truth of the Creator visible in creation, turning instead to idolatry, God handed them over to their own degraded desires, resulting in a cascade of unnatural sexual practices and total moral corruption. Reception: The Catholic communion receives Romans 1 as a crucial foundation for its doctrines of Christology, justification, natural theology, and natural law, drawing seamlessly from both Latin and Eastern traditions. The Latin Vulgate translates verse 4 as 'predestinated the Son of God in power' (praedestinatus Filius Dei in virtute). Thomas Aquinas and the scholastic tradition engaged this extensively, clarifying that it refers to Christ's human nature being predestined to the grace of the hypostatic union, avoiding adoptionism. Regarding verse 17, the Council of Trent decisively interpreted 'the justice of God' as the formal cause of justification—meaning it is the justice by which God makes humans intrinsically just through infused grace, explicitly rejecting forensic imputation. Verses 19 and 20 are dogmatically central to Catholic natural theology; the First Vatican Council in 'Dei Filius' cited these verses to define that human reason can know the existence of God with certainty from the created world. In addressing verses 24 through 28 ('God gave them up'), the Eastern Catholic tradition relies heavily on the Greek Fathers, particularly John Chrysostom, who emphasized that God's 'giving up' is not an active causation of sin but a withdrawal of protective grace, permitting individuals to experience the consequences of their free-will rebellion. This guards against deterministic interpretations. Finally, the Catechism of the Catholic Church relies on verses 26 and 27 to ground its moral teachings on human sexuality, determining that homosexual acts are contrary to natural law because they close the sexual act to the gift of life and do not proceed from a genuine affective and sexual complementarity.

Eastern Orthodox

In this introductory chapter, Paul establishes his apostolic authority and the core of his Gospel message concerning Jesus Christ, who is of Davidic descent according to the flesh and declared the Son of God by the resurrection. Paul then transitions to a universal diagnosis of human unrighteousness. He argues that humanity is without excuse because God's invisible qualities are clearly evident in creation. However, humanity suppressed this truth, descending into idolatry. Consequently, God gave them over to the degrading lusts of their hearts, resulting in unnatural passions and a reprobate mind. Reception: Eastern Orthodox reception relies heavily on the patristic consensus, notably John Chrysostom, to interpret the hamartiology of this chapter. The phrase 'God gave them up' (verses 24, 26, 28) is universally read not as active, punitive predestination to evil, but as permissive withdrawal. God respects human freedom, allowing individuals to experience the natural consequences of turning away from the source of life. The 'darkened heart' (verse 21) is understood anthropologically as the darkening of the nous (the intellect or eye of the soul). When the nous loses its contemplation of God, it becomes enslaved to the senses and passions. Verses 19 and 20 are foundational for Orthodox epistemology; Basil the Great and other Fathers utilized these verses to argue that while God's essence remains unknowable, His uncreated energies and eternal power are manifest in creation. Furthermore, John of Damascus heavily cited verse 23 to clarify the theology of images, distinguishing the pagan idolatry of worshiping creation from the orthodox veneration of the incarnate Word.

Oriental Orthodox

Paul introduces himself as an apostle set apart for the Gospel, which centers on Jesus Christ, who is descended from David according to the flesh and declared to be the Son of God with power according to the Spirit. After expressing his eager desire to visit the Roman church to impart a spiritual gift and preach the Gospel, Paul states his central thesis: the Gospel is the power of God for salvation, revealing God's righteousness through faith. He then pivots to a severe indictment of Gentile humanity, arguing that despite God's self-revelation in creation, humanity rejected the Creator for idolatrous worship. Consequently, God gave them over to darkened minds, degrading passions, and severe moral corruption. Reception: In the Oriental Orthodox tradition, Romans 1 is foundational for both Christological dogma and ascetic anthropology. Verses 3-4 form a critical locus for the miaphysite Christology defended by Cyril of Alexandria and Severus of Antioch. Against any Christology that would divide the Savior into two subjects or two distinct natures after the union, this tradition insists that the 'Son' (v. 3) is a single, unified subject: the one incarnate Word of God. He who is 'of the seed of David according to the flesh' is identically the one 'declared to be the Son of God with power.' Severus of Antioch frequently deployed the phrase 'according to the flesh' to prove that the flesh is uniquely the Word's own flesh, not a separately acting human subject. Beyond Christology, the Syriac and Coptic ascetic traditions, shaped by figures like Philoxenus of Mabbug, read the descent of the Gentiles in verses 21-28 as the archetypal tragedy of the human intellect (nous). When the mind ceases to contemplate the Creator and turns toward the creature, it becomes 'darkened' (v. 21). This cognitive darkening is the root cause of the 'vile passions' (v. 26); spiritual blindness inevitably breeds bodily unnaturalness.

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O mesmo capítulo em 7 traduções de domínio público.

WEB · World English Bible

1Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Good News of God, 2which he promised before through his prophets in the holy Scriptures, 3concerning his Son, who was born of the offspring of David according to the flesh, 4who was declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, 5through whom we received grace and apostleship for obedience of faith among all the nations for his name’s sake; 6among whom you are also called to belong to Jesus Christ; 7to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 8First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world. 9For God is my witness, whom I serve in my spirit in the Good News of his Son, how unceasingly I make mention of you always in my prayers, 10requesting, if by any means now at last I may be prospered by the will of God to come to you. 11For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established; 12that is, that I with you may be encouraged in you, each of us by the other’s faith, both yours and mine. 13Now I don’t desire to have you unaware, brothers, that I often planned to come to you (and was hindered so far), that I might have some fruit among you also, even as among the rest of the Gentiles. 14I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. 15So as much as is in me, I am eager to preach the Good News to you also who are in Rome. 16For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first, and also for the Greek. 17For in it is revealed God’s righteousness from faith to faith. As it is written, “But the righteous shall live by faith.” 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, 19because that which is known of God is revealed in them, for God revealed it to them. 20For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity, that they may be without excuse. 21Because knowing God, they didn’t glorify him as God, and didn’t give thanks, but became vain in their reasoning, and their senseless heart was darkened. 22Professing themselves to be wise, they became fools, 23and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, four-footed animals, and creeping things. 24Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves; 25who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 26For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 27Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 28Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 29being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil habits, secret slanderers, 30backbiters, hateful to God, insolent, arrogant, boastful, inventors of evil things, disobedient to parents, 31without understanding, covenant breakers, without natural affection, unforgiving, unmerciful; 32who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.

KJV · King James Version

1Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2(Which he had promised afore by his prophets in the holy scriptures,) 3Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: 5By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 6Among whom are ye also the called of Jesus Christ: 7To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. 8First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; 10Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12That is, that I may be comforted together with you by the mutual faith both of you and me. 13Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 14I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22Professing themselves to be wise, they became fools, 23And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

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Diferenças que mudam o sentido (85)
  • v1 [lexical]: translation of 'δοῦλος' (servant vs bondman) — “a servant” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “bondman” (DARBY)
  • v2 [lexical]: phrasing of the prefix/preposition for 'promised beforehand' vs 'promised through' — “before” (DARBY, WEBSTER, DRC) vs “before through” (WEB) vs “had promised afore by” (KJV) vs “through” (ASV) vs “announced before through” (YLT)
  • v2 [lexical]: translation of 'γραφαῖς' (scriptures vs writings) — “scriptures” (WEB, KJV, ASV, WEBSTER, DRC) vs “writings” (YLT, DARBY)
  • v3 [lexical]: translation of 'σπέρματος' (seed vs offspring) — “the seed of David” (KJV, ASV, YLT, WEBSTER, DRC) vs “offspring” (WEB) vs “David's” (DARBY)
  • v4 [grammatical]: preposition choice ('with' vs 'in' power) — “with” (WEB, KJV, ASV, WEBSTER) vs “in” (YLT, DARBY, DRC)
  • v4 [lexical]: translation of 'ἁγιωσύνης' (holiness vs sanctification) — “holiness” (WEB, KJV, ASV, DARBY, WEBSTER) vs “sanctification” (YLT, DRC)
  • v5 [grammatical]: preposition choice ('by' vs 'through') — “By” (KJV, DARBY, WEBSTER, DRC) vs “through” (WEB, ASV, YLT)
  • v5 [grammatical]: translation of the genitive 'πίστεως' (obedience of faith vs to the faith) — “of” (WEB, ASV, YLT, DARBY) vs “to the” (KJV, WEBSTER, DRC)
  • v5 [grammatical]: preposition choice ('among' vs 'in' all nations) — “among” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “in” (DRC)
  • v6 [interpretive]: expansion of the genitive to clarify relationship ('of' vs 'to belong to') — “of” (KJV, YLT, DARBY, WEBSTER, DRC) vs “to belong to” (WEB) vs “to be” (ASV)
  • v6 [grammatical]: possessive syntax ('of Christ' vs 'Christ's') — “Christ” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “Christ’s” (ASV)
  • v7 [grammatical]: syntax of the substantive participle ('are' vs 'who are') — “are” (ASV, DARBY, WEBSTER) vs “who are” (WEB, YLT) vs “that be in” (KJV) vs “are at” (DRC)
  • v7 [grammatical]: handling of the repeated preposition/article before 'Lord' — “the” (WEB, KJV, ASV, WEBSTER) vs “from” (YLT, DRC) vs “our” (DARBY)
  • v8 [stylistic]: phrasing for expressing thanks — “thank” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “give thanks to” (DRC)
  • v8 [grammatical]: translation of 'ὅτι' (that vs because) and genitive placement — “that” (KJV, ASV, YLT, DARBY, WEBSTER) vs “of you” (WEB) vs “because” (DRC)
  • v8 [lexical]: translation of 'καταγγέλλεται' (proclaimed vs spoken of) — “proclaimed” (WEB, ASV) vs “spoken of throughout” (KJV, WEBSTER) vs “proclaimed in” (YLT, DARBY) vs “in” (DRC)
  • v9 [grammatical]: translation of the dative ('in' vs 'with' my spirit) — “in” (WEB, ASV, YLT, DARBY, DRC) vs “with” (KJV, WEBSTER)
  • v9 [lexical]: translation of 'εὐαγγελίῳ' (gospel vs Good News vs glad tidings) — “gospel” (KJV, ASV, WEBSTER, DRC) vs “Good News” (WEB, YLT) vs “glad tidings” (DARBY)
  • v9 [lexical]: phrasing of 'ὡς ἀδιαλείπτως' (unceasingly vs without ceasing) — “how unceasingly” (WEB, ASV, YLT, DARBY) vs “that without ceasing” (KJV, WEBSTER, DRC)
  • v9 [lexical]: translation of 'μνείαν' (mention vs commemoration) — “mention” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “a commemoration” (DRC)
  • v10 [lexical]: translation of 'πως' (means vs way) — “means” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “way” (DARBY)
  • v10 [lexical]: phrasing of 'ἤδη ποτὲ' (length vs last vs least) — “length” (KJV, ASV, YLT, WEBSTER, DRC) vs “last” (WEB) vs “least” (DARBY)
  • v10 [stylistic]: (vv 10, 11, 13, 17, 19) archaic vs modern preposition (unto vs to) — “unto” (KJV, ASV, YLT, DRC) vs “to” (WEB, DARBY, WEBSTER)
  • v11 [lexical]: translation of 'ἐπιποθῶ' (long vs greatly desire) — “long” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “greatly desire” (DARBY)
  • v12 [grammatical]: syntax of the genitive pronoun (yours vs of you) — “yours” (WEB, ASV, YLT, DARBY) vs “of you” (KJV, WEBSTER) vs “your faith” (DRC)
  • v12 [grammatical]: syntax of the genitive pronoun (mine vs me) — “mine” (WEB, ASV, YLT, DARBY, DRC) vs “me” (KJV, WEBSTER)
  • v13 [lexical]: translation of the conjunction 'δὲ' (Now vs And vs But) — “Now” (WEB, KJV, WEBSTER) vs “And” (ASV, YLT, DRC) vs “But” (DARBY)
  • v13 [grammatical]: phrasing of 'οὐ θέλω' (wish vs desire vs would not have) — “would not have” (KJV, ASV, WEBSTER, DRC) vs “do wish” (YLT, DARBY) vs “don’t desire to” (WEB)
  • v13 [lexical]: translation of 'ἀγνοεῖν' and word order — “ignorant brethren” (KJV, ASV, WEBSTER, DRC) vs “to be” (YLT, DARBY) vs “unaware brothers” (WEB)
  • v13 [lexical]: translation of 'προεθέμην' (purposed vs planned vs proposed) — “purposed” (KJV, ASV) vs “have often” (WEBSTER, DRC) vs “often planned” (WEB) vs “did purpose” (YLT) vs “often proposed” (DARBY)
  • v13 [grammatical]: preposition choice ('among' vs 'in') — “some fruit among” (WEB, KJV, DARBY, WEBSTER, DRC) vs “in” (ASV) vs “also” (YLT)
  • v15 [lexical]: phrasing for degree (much vs far) — “much” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “far” (DARBY)
  • v15 [interpretive]: idiomatic phrasing for 'as much as in me is' vs 'depends on me' — “in” (KJV, ASV, YLT, WEBSTER) vs “is” (WEB, DRC) vs “depends on” (DARBY)
  • v15 [grammatical]: syntax of the relative clause and placement of 'also' — “also who” (WEB, DARBY) vs “that” (KJV, WEBSTER) vs “also” (ASV, DRC) vs “who” (YLT)
  • v15 [stylistic]: preposition choice for location (in vs at Rome) — “in” (WEB, ASV, YLT, DARBY) vs “at” (KJV, WEBSTER, DRC)
  • v16 [grammatical]: genitive construction vs possessive (power of God vs God's power) — “the” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “God's” (DARBY)
  • v16 [grammatical]: translation of the preposition 'εἰς' (unto vs to vs for) — “of God unto” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “for” (WEB)
  • v17 [lexical]: translation of 'δίκαιος' (just vs righteous) — “just shall live” (KJV, DARBY, WEBSTER) vs “righteous” (WEB, ASV) vs “righteous one” (YLT) vs “man liveth” (DRC)
  • v18 [grammatical]: word order and syntax of the passive verb 'ἀποκαλύπτεται' — “the” (WEB, KJV, ASV, WEBSTER, DRC) vs “revealed is” (YLT) vs “there is revealed” (DARBY)
  • v18 [lexical]: translation of the preposition 'ἐπὶ' (against vs upon) — “against” (WEB, KJV, ASV, WEBSTER, DRC) vs “upon” (YLT, DARBY)
  • v18 [lexical]: translation of 'ἀσέβειαν' (ungodliness vs impiety) — “ungodliness” (WEB, KJV, ASV, WEBSTER, DRC) vs “impiety” (YLT, DARBY)
  • v18 [lexical]: translation of 'ἀδικίαν' (unrighteousness vs injustice) — “unrighteousness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “injustice” (DRC)
  • v18 [lexical]: translation of 'κατεχόντων' (hold vs suppress vs hinder) — “who hold” (KJV, WEBSTER) vs “suppress” (WEB) vs “hinder” (ASV) vs “holding down” (YLT) vs “holding” (DARBY) vs “that detain” (DRC)
  • v18 [lexical]: translation of 'ἀδικίᾳ' (unrighteousness vs injustice) — “unrighteousness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “injustice” (DRC)
  • v19 [grammatical]: syntax of 'τὸ γνωστὸν' (is vs that which may be) — “is” (WEB, ASV, YLT, DRC) vs “that which may be” (KJV, WEBSTER) vs “what is” (DARBY)
  • v19 [grammatical]: translation of the preposition 'ἐν' (in vs among) and verb choice — “manifest in” (KJV, ASV, WEBSTER, DRC) vs “among” (YLT, DARBY) vs “revealed” (WEB)
  • v19 [lexical]: translation of 'ἐφανέρωσεν' (manifested vs revealed vs shewed) — “manifested” (ASV, DRC) vs “revealed” (WEB) vs “hath shewed” (KJV) vs “did manifest” (YLT) vs “has manifested” (DARBY) vs “shown” (WEBSTER)
  • v20 [lexical]: translation of 'ἀΐδιος' (eternal vs everlasting) — “eternal” (KJV, YLT, DARBY, WEBSTER, DRC) vs “everlasting” (WEB, ASV)
  • v21 [grammatical]: translation of the participle 'γνόντες' (knowing vs when they knew) — “knowing” (WEB, ASV, DARBY) vs “that when they knew” (KJV, WEBSTER, DRC) vs “having known” (YLT)
  • v21 [grammatical]: syntax of the negative verb 'οὐκ ἐδόξασαν' — “glorified him not” (KJV, ASV, DARBY, WEBSTER) vs “didn’t glorify” (WEB) vs “did glorify Him” (YLT) vs “have not” (DRC)
  • v21 [grammatical]: phrasing of the conjunction and negative (neither vs didn't vs nor) — “neither were thankful” (KJV, DARBY, WEBSTER) vs “and didn’t give thanks” (WEB) vs “gave thanks” (ASV) vs “nor gave thanks” (YLT) vs “or given thanks” (DRC)
  • v21 [lexical]: translation of 'ἐματαιώθησαν' (became vain vs were made vain vs fell into folly) — “became vain” (WEB, KJV, ASV, WEBSTER, DRC) vs “were made” (YLT) vs “fell into folly” (DARBY)
  • v21 [lexical]: translation of 'διαλογισμοῖς' (imaginations vs reasonings vs thoughts) — “imaginations” (KJV, WEBSTER) vs “reasonings” (ASV, YLT) vs “thoughts” (DARBY, DRC) vs “reasoning” (WEB)
  • v23 [lexical]: translation of 'ἤλλαξαν' (changed vs traded) — “changed” (KJV, ASV, YLT, DARBY, WEBSTER) vs “traded” (WEB) vs “they” (DRC)
  • v23 [stylistic]: spelling/morphological variant (incorruptible vs uncorruptible) — “incorruptible” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “uncorruptible” (KJV)
  • v23 [grammatical]: translation of preposition 'ἐν' and construct (into an vs for the likeness of) — “for the likeness of” (WEB, ASV) vs “into an” (KJV, WEBSTER) vs “the likeness of” (YLT, DARBY) vs “the likeness of the” (DRC)
  • v23 [grammatical]: phrasing of the genitive image construct — “of” (WEB, ASV, YLT, DARBY) vs “made like to” (KJV, WEBSTER) vs “of a” (DRC)
  • v23 [lexical]: translation of 'ἑρπετῶν' (creeping things vs reptiles vs animals) — “creeping things” (WEB, KJV, ASV) vs “of reptiles” (YLT) vs “reptiles” (DARBY) vs “animals” (WEBSTER) vs “of” (DRC)
  • v24 [lexical]: translation of 'ἐπιθυμίαις' (lusts vs desires) — “lusts” (WEB, KJV, ASV, DARBY, WEBSTER) vs “desires” (YLT, DRC)
  • v24 [grammatical]: syntax connecting the prepositional phrases (to vs that vs unto) — “uncleanness to” (YLT, DARBY) vs “uncleanness that” (WEB) vs “own hearts to dishonour” (KJV) vs “unto uncleanness that” (ASV) vs “dishonor” (WEBSTER) vs “heart unto uncleanness” (DRC)
  • v24 [grammatical]: translation of 'ἐν ἑαυτοῖς' (between vs among themselves) — “between” (KJV, DARBY, WEBSTER) vs “should be dishonored among” (WEB, ASV) vs “among” (YLT, DRC)
  • v25 [lexical]: translation of 'μετήλλαξαν' (changed vs exchanged) — “Who changed” (KJV, DARBY, WEBSTER, DRC) vs “exchanged” (WEB) vs “for that they exchanged” (ASV) vs “did change” (YLT)
  • v25 [lexical]: translation of 'ψεύδει' (lie vs falsehood) and preposition choice — “into a lie” (KJV, WEBSTER, DRC) vs “for” (WEB, ASV) vs “falsehood” (YLT, DARBY)
  • v25 [lexical]: translation of 'ἐσεβάσθησαν' (worshipped vs honoured) — “worshipped” (KJV, ASV, DRC) vs “worshiped” (WEB, WEBSTER) vs “did honour” (YLT) vs “honoured” (DARBY)
  • v25 [lexical]: translation of 'παρὰ' (rather vs more) — “rather” (WEB, ASV, YLT, DRC) vs “more” (KJV, DARBY, WEBSTER)
  • v25 [interpretive]: translation of 'τὸν κτίσαντα' (Creator vs him who created) — “the Creator” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “him” (DARBY)
  • v25 [lexical]: translation of 'εἰς τοὺς αἰῶνας' (forever vs to the ages) — “for ever” (KJV, ASV, DARBY, WEBSTER, DRC) vs “forever” (WEB) vs “to the ages” (YLT)
  • v26 [lexical]: translation of 'τοῦτο' (cause vs reason) — “cause” (KJV, ASV, WEBSTER, DRC) vs “reason” (WEB, DARBY) vs “did” (YLT)
  • v26 [lexical]: (vv 26, 28) translation of 'παρέδωκεν' (gave vs delivered) — “gave” (WEB, KJV, ASV, DARBY, WEBSTER) vs “give” (YLT) vs “delivered” (DRC)
  • v26 [lexical]: translation of 'πάθη' and associated adjectives (vile affections vs shameful passions) — “to passions” (WEB) vs “unto vile affections” (KJV) vs “passions” (ASV) vs “to dishonourable” (YLT) vs “to lusts” (DARBY) vs “to” (WEBSTER) vs “to shameful” (DRC)
  • v26 [lexical]: translation of 'θήλειαι' (women vs females) and tense syntax — “changed” (WEB, ASV) vs “women did change” (KJV, WEBSTER) vs “females” (YLT) vs “females changed” (DARBY) vs “have changed” (DRC)
  • v26 [lexical]: (vv 26, 27) translation of 'χρῆσιν' (use vs function) — “use” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “function” (WEB)
  • v27 [lexical]: translation of 'ἄρσενες' (men vs males) and participle syntax — “men leaving” (WEB, KJV, ASV, WEBSTER) vs “males having left” (YLT) vs “males also” (DARBY) vs “also” (DRC)
  • v27 [lexical]: translation of 'θηλείας' (woman vs female) and verb choice — “woman burned” (WEB, KJV, ASV, WEBSTER) vs “female did burn” (YLT) vs “female were inflamed” (DARBY) vs “women have” (DRC)
  • v27 [lexical]: translation of 'ὀρέξει' (lust vs longing) and preposition 'εἰς' — “lust one toward” (KJV, ASV) vs “towards” (DARBY, WEBSTER) vs “one” (WEB) vs “longing one” (YLT) vs “lusts towards” (DRC)
  • v27 [lexical]: translation of 'ἄρσενες ἐν ἄρσεσιν' (men vs males) and accompanying verb phrasing — “men” (KJV, ASV, WEBSTER, DRC) vs “males” (YLT, DARBY) vs “doing what is inappropriate” (WEB)
  • v28 [grammatical]: phrasal verb syntax for 'giving over/up' — “up” (WEB, YLT, DARBY, DRC) vs “over to” (KJV, WEBSTER) vs “up unto” (ASV)
  • v28 [lexical]: translation of 'ἀδόκιμον' (reprobate vs disapproved) — “reprobate mind” (WEB, KJV, ASV, DARBY, WEBSTER) vs “disapproved” (YLT) vs “sense” (DRC)
  • v28 [lexical]: phrasing of 'ποιεῖν τὰ μὴ καθήκοντα' (do those things vs practise unseemly) — “do those” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT) vs “practise unseemly” (DARBY)
  • v29 [lexical]: translation of 'ἔριδος' (strife vs debate vs contention) — “strife” (WEB, ASV, YLT, DARBY) vs “debate” (KJV, WEBSTER) vs “contention” (DRC)
  • v29 [lexical]: translation of 'κακοηθείας' and 'ψιθυριστάς' — “malignity whisperers” (KJV, ASV, WEBSTER, DRC) vs “evil dispositions” (YLT, DARBY) vs “evil habits secret slanderers” (WEB)
  • v31 [lexical]: translation of multiple adjectives: 'ἀσυνέτους, ἀσυνθέτους' — “Without understanding covenantbreakers” (KJV, ASV, WEBSTER) vs “covenant breakers” (WEB) vs “unintelligent faithless” (YLT) vs “void of faithless” (DARBY) vs “Foolish dissolute” (DRC)
  • v32 [lexical]: translation of 'δικαίωμα' (ordinance vs judgment vs justice) — “ordinance” (WEB, ASV) vs “judgment” (KJV, WEBSTER) vs “righteous” (YLT, DARBY) vs “justice” (DRC)
  • v32 [grammatical]: translation of the participle 'πράσσοντες' (who do vs who practice vs which commit) — “who do” (DARBY, DRC) vs “those who practice” (WEB) vs “they which commit” (KJV) vs “that practise” (ASV) vs “those practising” (YLT) vs “who” (WEBSTER)
  • v32 [lexical]: translation of 'ποιοῦσιν' and object (do the same vs practice them) — “do the same” (WEB, KJV, ASV, WEBSTER) vs “them” (YLT) vs “practise them” (DARBY) vs “they that them” (DRC)

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Texto original. Greek (TAGNT, public-domain critical text). Provided Greek text (reflecting the Textus Receptus / Byzantine priority tradition).

Nomes divinos: Theos (God), Kyrios (Lord).

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Academic textual-historical analysis

In its immediate historical and literary context, this chapter functions as the exordium and propositio of a Hellenistic letter. Paul introduces himself to a Christian community he did not found, expanding the standard epistolary prescript in verses 1-7 to establish his apostolic credentials and theological alignment with his recipients. After a conventional thanksgiving and travelogue in verses 8-15, Paul states the thesis of his letter in verses 16-17: the gospel reveals the righteousness of God, confirmed by a citation from Habakkuk 2:4. In verses 18-32, the argument begins with a severe indictment of the Gentile world. Relying heavily on conventional Hellenistic Jewish rhetoric, the text traces a devolutionary narrative: failure to acknowledge the Creator leads to idolatry, which in turn results in divine abandonment to disordered passions and widespread societal moral collapse.

Jewish interpretation

In the immediate text, Paul addresses believers in Rome, introducing himself as an apostle separated for the gospel (verses 1-5). He asserts that God's eternal power and divine nature are clearly perceptible through the created world (verse 20). The text argues that because humanity suppressed this truth, failed to glorify God, and turned to the worship of idols and creatures (verses 21-25), God abandoned them to degrading passions. This resulted in unnatural sexual relations among both women and men (verses 26-27) and a reprobate mind that produced a sweeping list of social and moral evils, from murder and deceit to disobedience to parents (verses 28-32). Before detailing this moral collapse, Paul frames his message around the declaration that the righteousness of God is revealed by faith, quoting the prophet Habakkuk's statement that the righteous shall live by faith (verse 17).

Latter-day Saint

Paul writes to the Roman believers, expressing his desire to visit and impart a spiritual gift to establish them. He presents his central thesis that the gospel of Christ is the power of God unto salvation to everyone who believes, and that the righteousness of God is revealed from faith to faith. Paul then describes the spiritual trajectory of humanity: because people suppressed the truth and failed to acknowledge God despite the evidence of Him in creation, their hearts were darkened. Consequently, God gave them over to their degrading passions, resulting in idolatry, sexual immorality, and various social vices.

Jehovah's Witnesses

The chapter opens with Paul establishing his apostolic calling to declare the good news about Jesus, the Son of God, who is clearly distinguished from God the Father. Paul expresses his deep desire to visit the Christians in Rome to share mutual encouragement. The narrative then shifts to a severe indictment of the Gentile world. Paul argues that humanity is without excuse for ignoring God, because the Creator's power and divine nature are plainly visible through the created world. Because humanity rejected this evidence and turned to idolatry, God gave them over to degraded passions, specifically detailing same-sex relations as contrary to nature, which culminated in a comprehensive breakdown of moral and social order.

Escolhas de tradução feitas pela NCB (100)
  • v1: a servant — Flattens the original Greek assonance (Paulos doulos) in favor of clear, dignified contemporary English.
  • v2: promised previously through — Preserves the distinct original p-alliteration (proepengeilato... prophetōn) naturally in English.
  • v2: Scriptures — Retains the standard theological designation for the sacred text.
  • v3: seed — Preserves the literal and widely recognized biblical idiom for physical lineage.
  • v3: concerning his Son, the one who was born — Preserves the Greek participial chain marked by repeated definite articles, linking directly to the same structure in verse 4.
  • v4: declared to be — Accurately represents the Greek root defining a boundary or public designation.
  • v4: the one who was declared — Completes the substantive participial chain established in verse 3, keeping the syntactic focus on a single subject.
  • v4: in power — Literally translates the preposition to reflect the sphere or mode of the declaration.
  • v4: holiness — Best conveys the abstract quality of the Spirit without implying an ongoing process.
  • v5: through whom — Correctly renders the preposition of intermediate agency.
  • v5: obedience of faith — Maintains the exact abstract genitive construction and figura-etymologica of the original without narrowing the semantic relationship.
  • v5: among — Effectively communicates distribution among people groups.
  • v6: of — Retains the unexpanded genitive, maintaining ambiguity over possession versus relationship.
  • v6: called — Preserves the repetition linking back to verse 1.
  • v7: to all those who are — Precisely renders the substantive participle syntax indicating a specific group.
  • v7: the — Maintains standard English convention for titles without over-interpreting the shared preposition.
  • v7: God, Lord — Follows the required divine-name map distinguishing Theos and Kyrios.
  • v8: thank — Provides idiomatic and direct contemporary English phrasing.
  • v8: because — Properly handles the causal conjunction introducing the reason for gratitude.
  • v8: proclaimed — Conceptually reflects the structural echo with the word 'gospel' (euangelion).
  • v9: in — Faithfully renders the dative preposition of sphere rather than pure instrument.
  • v9: gospel — Uses the standard established theological term for euangelion in English.
  • v9: how unceasingly — Effectively captures the adverbial force and continuous action.
  • v10: means — Provides a slightly more formal contemporary rendering of the indefinite particle.
  • v10: last — Modernizes archaic phrasing while fully conveying the temporal particle cluster.
  • v10: to — Follows the register rule to use contemporary English prepositions.
  • v11: long — Concise and emotionally resonant rendering of the compound verb.
  • v11: spiritual — Connects morphologically back to 'spirit' in verses 4 and 9.
  • v12: mutually encouraged — Conveys the extended base root of the compound verb emphasizing shared reciprocal action.
  • v12: yours — A natural, standard rendering of the possessive pronoun.
  • v13: Now — Appropriately transitions to the disclosure formula.
  • v13: do not want — Contemporary English standard for the conventional Pauline idiom.
  • v13: unaware, brothers — Modernizes the archaic 'ignorant' into standard dignified phrasing.
  • v13: planned — Clearer and more current verb choice for expressing intent.
  • v13: some fruit among you also, just as among — Maintains the structural inclusio framing the desired outcome of his visit.
  • v14: Both to Greeks and to barbarians, both to the wise and to the foolish — Replicates the syntactic chiasm and precise conceptual pairing of opposites.
  • v15: far — Provides the most natural component of the English idiom for capacity.
  • v15: depends on me — Translates the idiom into understandable contemporary English without shifting the underlying theology.
  • v15: preach the gospel — Matches the recurring noun form (euangelion) structurally in English.
  • v15: also who — Properly links the relative clause explicitly to the preceding pronoun.
  • v15: in — Standard locative preposition in modern English.
  • v16: the — Preserves the Greek noun structure with genitive descriptor directly.
  • v16: for — Appropriately captures the preposition indicating purpose or result.
  • v16: gospel... power — Re-establishes the core structural and thematic terms from earlier in the exordium.
  • v17: righteous — Preserves the morphological cognate link back to 'righteousness' in the same verse.
  • v17: from faith to faith... by faith — Maintains the distinct, deliberate repetition emphasizing faith.
  • v18: the — Natural contemporary English word order for passive construction.
  • v18: against — Reflects the adversative nuance of the preposition in judicial context.
  • v18: ungodliness — Standard modern translation conveying the fundamental lack of reverence.
  • v18: unrighteousness — Keeps the theological resonance and internal contrast with 'righteousness' (v17).
  • v18: ungodliness and unrighteousness — Replicates the wordplay of the un- prefix matching the Greek alpha-privatives.
  • v18: suppress — Most accurate rendering of the participle indicating active restraint.
  • v19: what is — Clearly renders the substantive adjective and article as an objective reality.
  • v19: among — Properly handles the preposition denoting the corporate, observable sphere.
  • v19: manifested — Preserves the direct root cognate between the adjective and the verb in this verse.
  • v20: invisible attributes... clearly seen — Partially reproduces the intentional oxymoronic wordplay of the original text.
  • v20: eternal — More accurately conveys existence outside of time rather than merely continuous duration.
  • v21: knowing — Standard participial rendering emphasizing the concurrent state.
  • v21: did not glorify — Provides the most standard contemporary phrasing for the negated aorist.
  • v21: or give thanks — Smooth continuation of the negated clause in modern English syntax.
  • v21: became vain — Standard rendering describing the descent into futility of thought.
  • v21: reasonings — Captures the active, dialogic nature of the internal intellectual process.
  • v21: God... as God — Accurately replicates the repetitive structure exposing the failure of pagan worship.
  • v22: Professing to be wise, they became fools — Sustains the exact conceptual and structural antithesis of the Greek sentence.
  • v23: exchanged — Properly reflects the transactional verb replacing one item for another.
  • v23: incorruptible... corruptible — Directly maps the paronomasia of the Greek privative adjective into English cognates.
  • v23: for the likeness of — Correctly parses the preposition in the context of an exchange.
  • v23: of an image of — Accurately represents the stacked genitive construction indicating the copy.
  • v23: creeping things — Retains the traditional, broad biblical idiom reflecting Genesis categories.
  • v24: God gave them up — Initiates the primary judgment refrain explicitly matching the active Greek verb.
  • v24: desires — Provides a slightly broader and more accurate psychological term for strong inclinations.
  • v24: to the dishonoring — Handles the articular infinitive denoting result smoothly in English.
  • v24: among themselves — Accurate plural reflexive usage for mutual degradation.
  • v25: exchanged — Echoes the identical root used in verse 23, preserving the rhetorical repetition.
  • v25: for a lie — Consistent prepositional translation denoting the substitute in the transaction.
  • v25: worshiped — Standard contemporary American spelling for cultic reverence.
  • v25: rather — Translates the comparative preposition indicating exclusion, not mere preference.
  • v25: Creator — Keeps the substantive participial form while perfectly mapping the creator/creation linguistic play.
  • v25: forever — Modernizes the formatting of the standard temporal idiom.
  • v26: reason — Standard phrasing for the inferential demonstrative phrase.
  • v26: gave — Maintains exact lexical consistency for the three-part judgment refrain.
  • v26: shameful passions — Accurately translates the genitive of quality indicating dishonor.
  • v26: females exchanged — Maintains lexical consistency with the exchange motif (v23, 25) and biological terminology.
  • v26: function — Modern, dignified English rendering of chrēsis removing archaic mechanical/exploitative overtones.
  • v26: natural function... nature — Preserves the distinct cognate repetition of the Greek root physis.
  • v27: males, leaving — Uses the biological term correlating explicitly to 'females' in the prior verse.
  • v27: female, were inflamed — Sustains the biological parallelism and offers a potent translation of the strong compound verb.
  • v27: lust toward — Accurately represents the directionality of the intensive craving.
  • v27: males with males — Keeps the exact repetitive assonance (arsenes en arsesin) of the Greek source.
  • v28: up — Finalizes the judgment refrain consistently with the phrasing in verses 24 and 26.
  • v28: disapproved — Models the intentional wordplay linking back directly to the verb 'approve' (edokimasan/adokimon).
  • v28: to do those things — Clearly renders the substantive articular phrase identifying actions contrary to nature.
  • v29: strife — Accurate contemporary English representing internal social fracturing rather than formal discourse.
  • v29: evil dispositions; whisperers — Breaks the dense list naturally while capturing the malicious intent accurately.
  • v29: filled with all unrighteousness, sexual immorality, wickedness, covetousness... envy, murder — Flattens the intricate original pi-alliteration and rhyming paronomasia (phthonou, phonou) to maintain literal accuracy and flow.
  • v30: God-haters — Directly and forcefully renders the vivid Greek compound word without dilution.
  • v31: unintelligent, unfaithful — Reproduces the distinct alpha-privative chain by consistently utilizing the English 'un-' prefix.
  • v32: righteous ordinance — Connects back to the root concept of righteousness established in verse 17.
  • v32: those practicing — Matches the continuous participial action conveying habitual behavior.
  • v32: do them — Clarifies the objective pronoun referent without redundancy.
Limites que vale a pena conhecer
  • 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.

Ver todo o processo passo a passo → · Gerado por IA em Oct 12, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)