1 Corinto 6
7 salin · basahin sa 12 tradisyon.
NCB · Bagong Bibliya ng Konsenso
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Mga pinagtatalunang talata sa kabanatang ito
- Mga relasyon ng magkaparehong kasarian
Hindi nagkakaisa ang mga Kristiyano kung ipinagbabawal ba ng Levitico 18:22, Roma 1:24-27, at 1 Corinto 6:9-11 ang lahat ng sekswal na relasyon ng magkaparehong kasarian o tumutukoy lamang ang mga ito sa mga sinaunang kaugalian. Tinatalakay din sa debate kung tinutukoy nga ba ng mga tekstong ito ang modernong sekswal na oryentasyon.
Kung saan nagkakasundo ang mga tradisyon
Interpreting Paul's words in verse 11, Christians broadly affirm that being washed, sanctified, and justified describes a definitive, experiential severance from the controlling power of past sins. However, the exact nature of this washing is disputed, with a major divide over whether it refers to the sacrament of water baptism actively delivering justification and sanctification, or to a spiritual regeneration by the Holy Spirit distinct from the physical act, alongside disagreements over… Mag-sign in para mabasa ang ang buong pinagkaisahan →
Pinaniniwalaan ng karamihan, pero hindi ng lahat
- The declaration that believers were washed, sanctified, and justified describes a definitive, experiential severance from the controlling power of past sins. (7 affirm)
Kung saan nagkakaiba ang mga tradisyon
Believers are strictly prohibited from bringing internal disputes before secular civil courts, and must resolve them within the church.
oriental-orthodox: AFFIRM; anglican: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; adventist: QUALIFY; restorationist: AFFIRM
Paul's command to judge internal disputes establishes the autonomy of the local congregation to resolve matters without reliance on higher ecclesiastical or secular courts.
catholic: DENY; anglican: QUALIFY; reformed: QUALIFY; baptist: AFFIRM; restorationist: AFFIRM
The prohibition against believers going to law before the unrighteous establishes a fundamental separation of the church from the coercive, secular justice system.
reformed: QUALIFY; baptist: AFFIRM; anabaptist: AFFIRM
Believers must willingly suffer injustice and be defrauded rather than engage in worldly lawsuits, serving as a mandate for defenselessness and ascetic humility.
orthodox: AFFIRM; methodist: QUALIFY; anabaptist: QUALIFY
The sins listed in verses 9-10 objectively constitute grave matter that destroys charity, excludes a person from the Kingdom of God, and necessitates sacramental confession.
catholic: AFFIRM; anabaptist: QUALIFY
The vice list contains an enduring moral absolute prohibiting all same-sex sexual activity.
anglican: QUALIFY
The vice list specifically condemns historical forms of exploitative or abusive sexual practices rather than consensual same-sex unions.
anglican: QUALIFY
The washing, sanctifying, and justifying of believers in verse 11 describes a real, ontological inner renewal rather than a purely forensic declaration of righteousness.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; methodist: QUALIFY
The 'washing' in verse 11 refers to the sacrament of water baptism, which actively delivers the justification and sanctification it signifies.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; baptist: DENY; restorationist: QUALIFY
The 'washing' in verse 11 refers to spiritual regeneration by the Holy Spirit, distinct from the physical act of water baptism.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; baptist: AFFIRM; restorationist: DENY
Because the physical body is the temple of the Holy Spirit, maintaining physical health through diet, temperance, and abstinence from harmful substances is a sacred moral obligation.
baptist: QUALIFY; methodist: AFFIRM; pentecostal: QUALIFY; adventist: AFFIRM
Kung paano ito binabasa ng bawat tradisyon
Ang bawat pagbasa ay ginawa nang hiwalay — walang tradisyon na nakakakita sa sagot ng iba.
Catholic
Paul severely rebukes the Corinthian believers on two fronts: first, for bringing internal disputes before pagan courts, ignoring their eschatological destiny to judge the world and angels; second, for tolerating libertine sexual behavior under the slogan 'all things are lawful.' He warns that specific grave sins exclude one from God's kingdom, but reminds them they have been fundamentally transformed—'washed, sanctified, justified.' He distinguishes food, which is transient, from the body, which is destined for resurrection. He argues that sexual immorality is uniquely destructive because the believer's body is physically united to Christ as a member and serves as a temple of the indwelling Holy Spirit, having been purchased by God. Reception: Catholic reception relies heavily on this chapter for foundational doctrines regarding justification, moral theology, and Christian anthropology. Verse 11 stands as a primary prooftext for the Catholic understanding of justification. The Council of Trent's 'Decree on Justification' insists that the 'washing, sanctifying, and justifying' in the name of Christ and the Spirit describes a simultaneous, ontological renewal of the soul occurring in Baptism, explicitly rejecting the notion of a merely forensic or imputed righteousness. John Chrysostom ('Homilies on 1 Corinthians') emphasizes this same reality, noting the profound grace that completely transforms the believer from a state of impurity to radiant holiness. Verses 9-10 form a classic catalogue of grave sins. The 'Catechism of the Catholic Church' draws on this list to teach that these acts involve grave matter and, when committed with full knowledge and deliberate consent, destroy charity and exclude one from the Kingdom of God. The anthropological teachings in verses 13-20 are equally central. Thomas Aquinas ('Commentary on 1 Corinthians') explains that saints will 'judge the world and angels' not by pronouncing new laws, but by a shared participation in Christ's judicial truth. Regarding the body, Pope John Paul II's 'Man and Woman He Created Them' relies extensively on Paul's teaching that the body is a 'temple of the Holy Spirit.' He argues that sexual immorality (fornication) is not merely a rule broken but a profound sacrilege against the spousal meaning of the body, tearing members away from Christ to join them to a harlot.
Eastern Orthodox
Paul rebukes the Corinthian believers for two major failures of community and ethics: bringing lawsuits against one another in pagan secular courts (verses 1-8), and excusing sexual immorality under a distorted theology of Christian liberty (verses 12-20). He corrects their behavior by reminding them of their eschatological destiny to judge the world and angels, their profound transformation through baptism (verse 11), and the eschatological and somatic reality of their union with Christ. The chapter climaxes with the declaration that the human body is a temple of the Holy Spirit, purchased by God and destined for resurrection. Reception: The Eastern Orthodox tradition reads this chapter as a foundational text for its theology of the body, baptismal regeneration, and pneumatology. John Chrysostom, in his 'Homilies on First Corinthians', emphasizes the ascetic mandate in verses 7-8, teaching that to suffer wrong and be defrauded voluntarily is a mark of true Christian philosophy and an imitation of Christ's kenosis (self-emptying). Verse 11 is universally received as a description of the Mysteries of Initiation (Baptism and Chrismation); the Orthodox tradition understands 'washed,' 'sanctified,' and 'justified' not merely as forensic declarations, but as real, ontological transformations effected by the Holy Spirit. Basil the Great famously draws upon verse 19 in 'On the Holy Spirit' to defend the full divinity and consubstantiality of the Spirit, arguing that because a temple is a dwelling place proper only to God, the Spirit who inhabits the believer must be fully divine. Furthermore, the anti-dualist affirmation of the physical body (verses 13-20) is central to the Orthodox doctrine of theosis. Symeon the New Theologian, in his 'Discourses', strongly emphasizes the visceral, mystical reality of verse 15, asserting that believers' physical bodies genuinely become members of the resurrected Christ, making bodily purity a necessity of maintaining this divine union.
Oriental Orthodox
In this chapter, Paul addresses two major moral failures in the Corinthian church. First, he sharply rebukes them for taking civil disputes against fellow believers to pagan secular courts, arguing that the saints, who will judge the world and angels, should be able to arbitrate internal matters (verses 1-8). Second, he warns that the unrighteous will not inherit the kingdom of God, reminding the Corinthians that they have been washed, sanctified, and justified from their past sins (verses 9-11). Paul then counters a local libertine slogan ('all things are lawful') by addressing sexual immorality. He insists that the body is not for fornication but for the Lord, and that believers' bodies are members of Christ and temples of the indwelling Holy Spirit, having been bought with a price (verses 12-20). Reception: The Oriental Orthodox tradition reads this chapter profoundly through its Christological, sacramental, and ascetic commitments, viewing the human body not as a mere shell, but as a vital, integrated participant in salvation. Saint Cyril of Alexandria frequently appeals to Paul’s declaration that believers’ bodies are 'members of Christ' (verse 15) and that whoever is joined to the Lord is 'one spirit' (verse 17). For Cyril, this undergirds the reality of the believer's union with Christ; because the Word became flesh, Christians are physically and spiritually grafted into Him through the Eucharist, which demands that the physical body be kept holy. This high view of the physical body fueled the strict asceticism of the Coptic and Syriac monastic traditions. Shenoute of Atripe drew heavily on the warning that the body is a 'temple of the Holy Spirit' (verse 19) to enforce absolute chastity and bodily discipline among his monastic federation. He treated sexual immorality not merely as an ethical lapse, but as an ontological desecration of a divine sanctuary (verses 18-19). Furthermore, the declaration that the Corinthians were 'washed,' 'sanctified,' and 'justified' (verse 11) is universally received as a description of the mysteries of Baptism and Myron (Chrismation). Severus of Antioch emphasizes that this sacramental washing fundamentally alters the believer's constitution, relocating them from the realm of the unrighteous (verses 9-10) into the kingdom of God by the power of the Spirit.
May 9 pang tradisyon na bumabasa sa kabanatang ito.
Mag-sign in para mabasa ang lahat ng 12 →Bawat salin
Ang parehong kabanata sa 7 public-domain na salin.
WEB · World English Bible
1Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints? 2Don’t you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the smallest matters? 3Don’t you know that we will judge angels? How much more, things that pertain to this life? 4If then you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly? 5I say this to move you to shame. Isn’t there even one wise man among you who would be able to decide between his brothers? 6But brother goes to law with brother, and that before unbelievers! 7Therefore it is already altogether a defect in you that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded? 8No, but you yourselves do wrong and defraud, and that against your brothers. 9Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals, 10nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom. 11Some of you were such, but you were washed. You were sanctified. You were justified in the name of the Lord Jesus, and in the Spirit of our God. 12“All things are lawful for me,” but not all things are expedient. “All things are lawful for me,” but I will not be brought under the power of anything. 13“Foods for the belly, and the belly for foods,” but God will bring to nothing both it and them. But the body is not for sexual immorality, but for the Lord, and the Lord for the body. 14Now God raised up the Lord, and will also raise us up by his power. 15Don’t you know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? May it never be! 16Or don’t you know that he who is joined to a prostitute is one body? For, “The two”, he says, “will become one flesh.” 17But he who is joined to the Lord is one spirit. 18Flee sexual immorality! “Every sin that a man does is outside the body,” but he who commits sexual immorality sins against his own body. 19Or don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own, 20for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God’s.
KJV · King James Version
1Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3Know ye not that we shall judge angels? how much more things that pertain to this life? 4If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6But brother goeth to law with brother, and that before the unbelievers. 7Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8Nay, ye do wrong, and defraud, and that your brethren. 9Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. 12All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 13Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14And God hath both raised up the Lord, and will also raise up us by his own power. 15Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. 17But he that is joined unto the Lord is one spirit. 18Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. 19What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.
May 5 pang salin para ikumpara nang magkatabi.
Mag-sign in para maikumpara ang lahat ng 7 →Mga pagkakaiba na nagpapabago sa kahulugan (34)
- v1 [lexical]: translation of 'unjust' vs 'unrighteous' — “unjust” (KJV, DARBY, WEBSTER, DRC) vs “unrighteous” (WEB, ASV, YLT)
- v2 [grammatical]: (vv 2, 3, 9, 15, 16, 19) formulation of the rhetorical question — “Do ye not know” (KJV, WEBSTER) vs “Don’t you” (WEB) vs “Or know” (ASV) vs “have known” (YLT) vs “then” (DARBY) vs “you not” (DRC)
- v2 [grammatical]: (vv 2, 3) modal verb choice ('shall' vs 'will') — “shall” (KJV, ASV, YLT, DARBY, DRC) vs “will” (WEB, WEBSTER)
- v2 [lexical]: translation of 'the' vs 'this' (world) — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “this” (DRC)
- v2 [grammatical]: tense of the passive verb ('is' vs 'shall be') — “is” (WEB, ASV, YLT, DARBY) vs “shall be” (KJV, WEBSTER, DRC)
- v2 [grammatical]: infinitive vs prepositional phrase for the complement — “to judge” (WEB, KJV, ASV, WEBSTER, DRC) vs “of” (YLT, DARBY)
- v2 [lexical]: translation of 'smallest matters/judgments' — “smallest matters” (WEB, KJV, ASV, WEBSTER, DRC) vs “smaller judgments” (YLT) vs “judgments” (DARBY)
- v5 [lexical]: phrasing of the interrogative or introductory clause — “Is it so that” (KJV, WEBSTER, DRC) vs “Isn’t” (WEB) vs “What cannot” (ASV) vs “I speak” (YLT) vs “Thus” (DARBY)
- v7 [grammatical]: translation of introductory particles — “Now therefore there” (KJV, WEBSTER) vs “it” (WEB) vs “Nay already it” (ASV) vs “Already indeed then” (YLT) vs “Already indeed then it” (DARBY) vs “Already indeed” (DRC)
- v7 [lexical]: translation of 'altogether/utterly' — “altogether” (ASV, YLT, DARBY) vs “utterly” (KJV, WEBSTER) vs “already altogether” (WEB) vs “plainly” (DRC)
- v7 [lexical]: translation of 'fault/defect' and its preposition — “fault among” (KJV, YLT, WEBSTER, DRC) vs “defect in” (WEB, ASV) vs “in” (DARBY)
- v8 [lexical]: translation of the adversative and pronoun — “But” (DARBY, WEBSTER) vs “No but you yourselves” (WEB) vs “Nay ye” (KJV) vs “but yourselves” (ASV) vs “but ye” (YLT) vs “But you” (DRC)
- v8 [grammatical]: phrasing of the demonstrative and object — “that your brethren” (KJV, ASV, WEBSTER) vs “against brothers” (WEB) vs “these” (YLT) vs “this” (DARBY) vs “to” (DRC)
- v9 [lexical]: translation of 'fornicators / sexually immoral' — “fornicators” (KJV, ASV, DARBY, WEBSTER, DRC) vs “the sexually immoral” (WEB) vs “whoremongers” (YLT)
- v10 [lexical]: translation of 'revilers / slanderers' — “revilers” (KJV, ASV, YLT, WEBSTER) vs “slanderers” (WEB) vs “abusive persons” (DARBY) vs “railers” (DRC)
- v11 [grammatical]: tense/aspect of the passive verbs — “ye are” (KJV, WEBSTER) vs “were” (ASV, YLT) vs “you were” (WEB) vs “have been” (DARBY) vs “you” (DRC)
- v11 [textual]: 'the' vs 'our' (for the Lord) — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “our” (DRC)
- v12 [lexical]: preposition choice (to/for/unto) — “to” (YLT, DARBY, WEBSTER, DRC) vs “for” (WEB, ASV) vs “unto” (KJV)
- v12 [lexical]: phrasing of being brought under power — “the power of any” (KJV, ASV, DARBY, WEBSTER, DRC) vs “anything” (WEB) vs “authority by” (YLT)
- v13 [lexical]: translation of 'meats' vs 'foods' — “Meats” (KJV, ASV, DARBY, WEBSTER) vs “Foods” (WEB) vs “the are” (YLT) vs “Meat” (DRC)
- v13 [lexical]: translation of 'meats/foods' and the connective — “meats but” (KJV, ASV, DARBY, WEBSTER) vs “foods” (WEB) vs “the And” (YLT) vs “the” (DRC)
- v13 [lexical]: translation of 'fornication / sexual immorality' — “fornication” (KJV, ASV, DARBY, DRC) vs “sexual immorality” (WEB) vs “whoredom” (YLT) vs “lewdness” (WEBSTER)
- v14 [lexical]: translation of the conjunction (And/Now) — “And” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Now” (WEB, DRC)
- v16 [lexical]: translation of 'a/the harlot/prostitute' — “a” (ASV, WEBSTER, DRC) vs “the” (YLT, DARBY) vs “a prostitute” (WEB) vs “an harlot” (KJV)
- v18 [lexical]: translation of 'flee fornication/sexual immorality' — “Flee fornication” (KJV, ASV, DARBY) vs “sexual immorality” (WEB) vs “the whoredom” (YLT) vs “lewdness” (WEBSTER) vs “Fly” (DRC)
- v18 [grammatical]: translation of the relative pronoun clause — “that” (WEB, KJV, ASV, WEBSTER, DRC) vs “whatever” (YLT) vs “which” (DARBY)
- v18 [lexical]: translation of the verb 'do/commit/practise' — “doeth” (KJV, ASV, WEBSTER) vs “does” (WEB) vs “may commit” (YLT) vs “may practise” (DARBY) vs “doth” (DRC)
- v18 [lexical]: translation of 'without/outside' — “without” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “outside” (WEB)
- v19 [lexical]: translation of 'body is a/the temple' vs 'members' — “body is the temple” (KJV, DARBY, WEBSTER) vs “a” (WEB, ASV) vs “a sanctuary” (YLT) vs “members are” (DRC)
- v19 [interpretive]: rendering of the Holy Spirit/Ghost and relative pronoun — “Spirit” (ASV, YLT, DARBY, WEBSTER) vs “Spirit who” (WEB) vs “Ghost which is” (KJV) vs “who” (DRC)
- v19 [interpretive]: relative pronoun referring to the Holy Spirit (which/whom) — “which ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “whom you” (WEB, DRC)
- v19 [lexical]: preposition 'from/of' — “from” (WEB, ASV, YLT, WEBSTER, DRC) vs “of” (KJV, DARBY)
- v19 [stylistic]: conjunction before 'you are not your own' — “and ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “You” (WEB, DRC)
- v20 [grammatical]: tense of the passive verb 'bought' — “ye are” (KJV, WEBSTER) vs “were” (ASV, YLT) vs “you were” (WEB) vs “have been” (DARBY) vs “you” (DRC)
Sa likod ng pahinang ito
Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Greek text provided (reflecting a Textus Receptus / Byzantine tradition base, as evidenced by the inclusion in verse 20)
Mga banal na pangalan: Theos (God), Kyrios (Lord).
Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan
Academic textual-historical analysis
The text presents two primary exhortations. In verses 1-8, the author rebukes the Corinthian believers for bringing legal disputes against one another before non-believing judges ('the unrighteous') rather than resolving them internally, reminding them that the saints will judge the world and angels. Verses 9-11 list various vices—including sexual immorality, idolatry, theft, and greed—that preclude inheritance of God's kingdom, contrasting these with the believers' present washed and justified state. In verses 12-20, the text addresses bodily purity, juxtaposing statements about the lawfulness of all things and the biological function of food with the assertion that the body belongs to the Lord. The chapter concludes by prohibiting sexual union with a prostitute (quoting Genesis 2:24) and defining the believer's body as a temple of the Holy Spirit, purchased at a price.
Jewish interpretation
In the immediate setting of the chapter, a first-century Jewish teacher instructs a mixed diaspora community on internal dispute resolution and sexual ethics. The text mandates that civil disputes be settled internally 'before the saints' rather than before 'the unrighteous' or secular civic courts (verses 1-6). It then provides a vice list detailing behaviors that exclude individuals from the kingdom of God (verses 9-10), reflecting standard Second Temple Jewish polemics against pagan immorality. Finally, the chapter addresses sexual ethics by deploying a direct citation of Genesis 2:24 (verse 16) to argue against utilizing prostitutes, framing the human body as a sacred space or sanctuary (verse 19) that must remain ritually and morally pure.
Latter-day Saint
In this epistle, Paul addresses two major communal and ethical failures within the Corinthian church. First, he rebukes the saints for taking their internal disputes to pagan secular courts, arguing that those destined to judge the world and angels should be capable of resolving worldly matters among themselves (verses 1-8). Second, he lists behaviors that exclude individuals from the kingdom of God, heavily emphasizing sexual immorality. Paul refutes a Greco-Roman philosophical tendency to separate physical actions from spiritual standing; he insists that the physical body is meant for the Lord, will be resurrected, and is sacred (verses 9-20).
Jehovah's Witnesses
The apostle Paul rebukes the Corinthians for suing one another in secular courts, arguing that believers, who will eventually judge the world and angels, should be capable of resolving internal disputes. He provides a list of unrighteous practices—including sexual immorality, idolatry, and greed—that disqualify individuals from inheriting God's Kingdom, reminding the Corinthians that they were washed from such sins. He concludes by emphasizing the need to flee sexual immorality, asserting that believers' bodies belong to God and are a temple of the holy spirit, having been bought with a price.
Mga piniling salin na ginawa ng NCB (28)
- v1: the unrighteous — Preserves linguistic alignment with related forms of 'dikaios' across the passage.
- v1: not before the saints — Retains the widely recognized substantive translation of the adjective.
- v1: go to law — Translates the Greek idiom directly without interpolating historical or theological claims about church-state separation.
- v2: smallest judgments — Preserves the repetitive use of the 'krino' root throughout the rhetorical argument.
- v4: these — Accurately represents the demonstrative pronoun and connects it to the specific object.
- v5: judge between — Maintains the cognate connection to the judging motif central to the chapter.
- v6: is judged — Translates the passive voice directly to sustain the pattern established in verse 2.
- v7: defeat — Recovers the literal sense of hettema as a loss or failure.
- v7: be wronged — Directly translates the passive verb without codifying a specific ascetic theology regarding self-defense.
- v8: do wrong and defraud — Maintains the active-voice shift creating wordplay against the preceding passive verbs.
- v9: neither... nor — Preserves the rhetorical weight of the repeated negative particles.
- v9: men who sleep with men — Translates the morphology of the compound term rather than importing restrictive historical paradigms or modern psychological constructs.
- v10: will not inherit — Renders the explicit eschatological warning without importing later sacramental categories.
- v11: were washed — Translates the aorist verb directly without imposing a singular sacramental or non-sacramental framework.
- v11: our Lord — Reflects the possessive pronoun present in the provided Greek source.
- v12: in my power... brought under the power — Captures the explicit root-cognate wordplay between exestin and exousiasthesomai.
- v12: quotation marks to denote diatribe — Identifies the clauses as Corinthian slogans in dialogue, reflecting broad scholarly consensus on the passage's rhetorical structure.
- v13: this and these — Accurately represents the demonstrative pronouns matching the nouns.
- v13: Foods — Translates the biological term accurately without expanding it into a mandate for moral physical health maintenance.
- v14: will raise out — Preserves the distinct 'ex-' prefix in the compound verb contrasting with the earlier simple verb.
- v15: May it never be — Translates the strong optative phrase accurately without improperly inserting the Divine Name.
- v15: members of Christ — Translates the physiological metaphor directly without mandating specific downstream ascetic disciplines.
- v17: spirit — Capitalization choice: renders the term lower-case to denote the human spirit's resultant union, paralleling 'one flesh'.
- v18: sexual immorality — Uses contemporary English conveying the broad scope of porneia.
- v18: whatever a person commits — Translates the indefinite relative clause and anthropos inclusively.
- v19: your body — Strictly observes the number shift in the source text between the plural pronoun and the singular noun.
- v19: whom — Uses the personal relative pronoun for the Holy Spirit.
- v20: and in your spirit, which are God's — Retains the Byzantine expansion strictly because it is present in the provided source-language text.
Mga limitasyong dapat malaman
- 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.
Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 11, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)