ManyBibles

Roma 11

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

1I say then, has God rejected his people? May it never be! For I myself am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 2God has not rejected his people whom he foreknew. Or do you not know what the Scripture says concerning Elijah, how he pleads with God against Israel? 3"Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they are seeking my life." 4But what does the divine response say to him? "I have kept for myself seven thousand men who have not bowed a knee to Baal." 5Even so then, at the present time also there is a remnant according to the election of grace. 6But if it is by grace, it is no longer of works; otherwise grace is no longer grace. And if it is of works, it is no longer grace; otherwise work is no longer work. 7What then? What Israel is seeking, this it did not obtain, but the elect obtained it, and the rest were hardened, 8just as it is written: "God gave them a spirit of stupor, eyes that they should not see and ears that they should not hear, to this very day." 9And David says: "Let their table become for a snare, and for a trap, and for a stumbling block, and for a retribution to them; 10let their eyes be darkened that they may not see, and bend their backs continually." 11I say then, did they stumble so that they might fall? May it never be! But by their trespass salvation has come to the Gentiles, so as to provoke them to jealousy. 12Now if their trespass is the riches of the world, and their loss the riches of the Gentiles, how much more will their fullness be! 13Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I glorify my ministry, 14if somehow I might provoke to jealousy those of my own flesh and might save some of them. 15For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? 16If the firstfruit is holy, so is the lump; and if the root is holy, so are the branches. 17But if some of the branches were broken off, and you, being a wild olive shoot, were grafted in among them and became a partaker of the root and of the rich sap of the olive tree, 18do not boast over the branches. But if you do boast, remember it is not you who support the root, but the root supports you. 19You will say then, "Branches were broken off so that I might be grafted in." 20True; they were broken off by unbelief, and you stand by faith. Do not be arrogant, but fear; 21for if God did not spare the natural branches, neither will he spare you. 22See then the goodness and severity of God: severity toward those who fell, but God's goodness toward you, provided you continue in his goodness; otherwise you also will be cut off. 23And even they, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again. 24For if you were cut out of what is by nature a wild olive tree, and contrary to nature were grafted into a cultivated olive tree, how much more will these, the natural branches, be grafted into their own olive tree? 25For I do not want you to be ignorant of this mystery, brothers, so that you may not be wise in yourselves: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26And in this way all Israel will be saved, just as it is written: "The Deliverer will come from Zion; he will turn godlessness away from Jacob. 27And this is my covenant with them, when I take away their sins." 28Regarding the gospel, they are enemies for your sake; but regarding the election, they are beloved for the sake of the fathers. 29For the gifts and the calling of God are irrevocable. 30For just as you were once disobedient to God but have now been shown mercy by their disobedience, 31so also they have now been disobedient, in order that by the mercy shown to you they too may now be shown mercy. 32For God has shut up all to disobedience, so that he may show mercy to all. 33Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how untraceable his ways! 34"For who has known the mind of the Lord, or who has been his counselor?" 35"Or who has first given to him, and it will be repaid to him?" 36For from him and through him and to him are all things. To him be the glory forever! Amen.

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Kung saan nagkakasundo ang mga tradisyon

It is universally affirmed across all traditions that Paul uses the metaphor of an olive tree to explain how natural branches are broken off for unbelief and wild shoots are grafted in by faith, while recognizing that God has not permanently rejected His foreknown people, as evidenced by a present remnant chosen by grace. It is broadly understood that the single olive tree demonstrates organic covenant continuity, with the Church being grafted into the historic people of God, and broadly agreed… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Pinaniniwalaan ng karamihan, pero hindi ng lahat

  • The warning that grafted branches can be cut off proves that believers can forfeit their salvation if they do not continue in faith. (8 affirm)
  • The single olive tree demonstrates organic covenant continuity, with the Church being grafted into the historic people of God. (7 affirm)

Kung saan nagkakaiba ang mga tradisyon

  • The contrast between grace and works demonstrates that election is unconditional and mutually exclusive with any human merit.

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

  • The contrast between grace and works targets meritorious systems of earning salvation, not the gospel conditions of obedient faith.

    lutheran: DENY; restorationist: AFFIRM

  • The holiness of the root extending to the branches provides covenantal grounds for including the children of believers in the visible church.

    reformed: AFFIRM; baptist: DENY

  • The salvation of 'all Israel' refers to a future, large-scale eschatological conversion of ethnic Jews to Christ.

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

  • The salvation of 'all Israel' refers spiritually to the complete number of the elect, combining both Jews and Gentiles, rather than a distinct national restoration.

    catholic: DENY; orthodox: DENY; oriental-orthodox: AFFIRM; anglican: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; methodist: DENY; pentecostal: DENY; adventist: AFFIRM

  • The unsearchability of God's judgments forbids speculation into hidden decrees of predestination, directing believers to rely strictly on the revealed Gospel.

    orthodox: QUALIFY; lutheran: AFFIRM

  • Paul's warnings to the grafted branches are utilized pastorally to foster humility, spiritual vigilance, and a holy fear against the presumption of guaranteed salvation.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; reformed: QUALIFY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM; restorationist: 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 asserts that God has not rejected His people Israel. Using himself and the narrative of Elijah as evidence, he points to a present 'remnant chosen by grace' rather than by works. He explains that while the majority of Israel stumbled, their fall has brought salvation to the Gentiles, which is intended to provoke Israel to jealousy. Paul introduces the metaphor of an olive tree: natural branches were broken off because of unbelief, and wild olive shoots (Gentiles) were grafted in by faith to share in the nourishing root. He strictly warns the Gentile believers not to boast over the natural branches, reminding them that they stand only by faith and can be cut off if they do not continue in God's goodness. Paul then reveals a 'mystery': a partial hardening has happened to Israel until the fullness of the Gentiles comes in, and subsequently 'all Israel will be saved.' He affirms that despite their current enmity regarding the gospel, they remain beloved because God's gifts and calling are irrevocable. He concludes that God has bound all to disobedience to have mercy on all, ending the chapter with a profound doxology praising God's unsearchable judgments and unfathomable wisdom. Reception: The Catholic reception of this chapter is foundational for doctrines of grace, justification, and the Church's relationship with the Jewish people. Augustine draws heavily on verses 5-6 to defend the absolute gratuity of grace against Pelagianism, arguing that grace ceases to be grace if it depends on human merit. The olive tree metaphor is extensively developed in the tradition; Thomas Aquinas interprets the 'root' as the Patriarchs, emphasizing the covenantal continuity between Israel and the Church. Eastern Catholic thought, drawing heavily on Greek Fathers like John Chrysostom, emphasizes human free will in verses 7-8 and 20; the 'hardening' and the breaking off of branches are understood not as a deterministic divine decree of reprobation, but as God yielding to human unbelief. The Council of Trent applies verse 22 ('otherwise you also will be cut off') against absolute eternal security, teaching that justification can be lost through mortal sin. In the modern era, the Second Vatican Council's declaration 'Nostra Aetate' draws decisively on verses 28-29 to definitively reject supersessionist ideas that God has cursed or rejected the Jews, affirming their ongoing, irrevocable calling. Furthermore, the Catechism relies on verse 26 to teach that the eschatological inclusion of 'all Israel' will precede the final consummation. The concluding doxology is central to both Latin and Eastern apophatic theology, articulated by figures like John of Damascus, affirming the ultimate incomprehensibility of the divine mind.

Eastern Orthodox

Paul addresses the status of ethnic Israel in God's plan, insisting God has not cast them away. Using the analogy of an olive tree, he explains that some natural branches were broken off due to unbelief, allowing wild olive branches representing Gentiles to be grafted in. He warns the Gentiles against arrogance, noting that if they do not continue in faith, they too will be cut off, and that the natural branches can be grafted back in. Paul reveals a mystery: Israel's partial hardening will last until the fullness of the Gentiles comes in, after which all Israel will be saved. The chapter concludes with a majestic doxology praising the depth and incomprehensibility of God's wisdom. Reception: The Orthodox reception of Romans 11 reads the chapter firmly through the lenses of synergy (the cooperation between divine grace and human free will) and apophatic theology (the ultimate incomprehensibility of God). Against later Western doctrines of unconditional predestination or eternal security, Eastern Fathers such as John Chrysostom highlight the olive tree analogy as proof that salvation is dynamic. God's election is tied to foreknowledge, and believers can indeed be cut off if they fail to remain in God's goodness. Conversely, those broken off can be grafted back if they do not continue in unbelief, preserving the centrality of human freedom responding to grace. The statement that all Israel will be saved is widely understood patristically as an eschatological prophecy that the Jewish people will collectively turn to Christ before the end of the age. Finally, the concluding doxology is a cornerstone of Orthodox apophaticism. John of Damascus and others cite God's unsearchable judgments to emphasize that while God's energies may be experienced, His divine essence and ultimate counsels remain a profound mystery, forbidding human rationalism from attempting to fully dissect divine providence.

Oriental Orthodox

The apostle Paul addresses the mystery of God's providence regarding ethnic Israel and the Gentiles. He asserts that God has not rejected His people, pointing to a chosen remnant by grace, comparable to the seven thousand in Elijah's time. The hardening of the majority has opened the way for salvation to reach the Gentiles. Using the metaphor of an olive tree, Paul explains that wild branches (Gentiles) have been grafted in among the natural branches (Israel) to share in the root's nourishment. He warns the Gentiles against spiritual pride, reminding them that God's severity and goodness apply to all based on faith. Paul reveals a mystery: Israel's partial hardening will last until the fullness of the Gentiles comes in, culminating in the salvation of 'all Israel.' The chapter concludes with a profound doxology marveling at the unsearchable depth, wisdom, and knowledge of God's judgments. Reception: Within the Oriental Orthodox tradition, this chapter is read heavily through a Christological, ecclesiological, and apophatic lens. The Alexandrian fathers approached the 'olive tree' metaphor to emphasize the unity and continuity of the covenant. Cyril of Alexandria identifies the 'root' as the holy patriarchs, whose faith is fulfilled in Christ; thus, the Church is the one continuous Israel of God. The salvation of 'all Israel' is generally interpreted not as a distinct future political dispensation, but as the eventual eschatological turning of the Jewish remnant to Christ, fulfilling the full number of the elect. Furthermore, the doxology at the chapter's end served as a critical theological bulwark against Arian and Eunomian rationalism. Athanasius of Alexandria heavily utilized the rhetorical question 'who has known the mind of the Lord?' to argue for the consubstantiality of the Holy Spirit, positing that only the divine Spirit could know the unsearchable depths of the Father's mind. The miaphysite tradition, following Cyril and Severus of Antioch, reads the grafting process sacramentally, where the wild nature of the Gentiles is transformed contrary to nature through the grace of baptism into the singular, holy body of Christ.

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Bawat salin

Ang parehong kabanata sa 7 public-domain na salin.

WEB · World English Bible

1I ask then, did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 2God didn’t reject his people, whom he foreknew. Or don’t you know what the Scripture says about Elijah? How he pleads with God against Israel: 3“Lord, they have killed your prophets. They have broken down your altars. I am left alone, and they seek my life.” 4But how does God answer him? “I have reserved for myself seven thousand men who have not bowed the knee to Baal.” 5Even so too at this present time also there is a remnant according to the election of grace. 6And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 7What then? That which Israel seeks for, that he didn’t obtain, but the chosen ones obtained it, and the rest were hardened. 8According as it is written, “God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day.” 9David says, “Let their table be made a snare, a trap, a stumbling block, and a retribution to them. 10Let their eyes be darkened, that they may not see. Always keep their backs bent.” 11I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 12Now if their fall is the riches of the world, and their loss the riches of the Gentiles, how much more their fullness! 13For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry, 14if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 15For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 16If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 17But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the root and of the richness of the olive tree, 18don’t boast over the branches. But if you boast, remember that it is not you who support the root, but the root supports you. 19You will say then, “Branches were broken off, that I might be grafted in.” 20True; by their unbelief they were broken off, and you stand by your faith. Don’t be conceited, but fear; 21for if God didn’t spare the natural branches, neither will he spare you. 22See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 23They also, if they don’t continue in their unbelief, will be grafted in, for God is able to graft them in again. 24For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 25For I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, 26and so all Israel will be saved. Even as it is written, “There will come out of Zion the Deliverer, and he will turn away ungodliness from Jacob. 27This is my covenant with them, when I will take away their sins.” 28Concerning the Good News, they are enemies for your sake. But concerning the election, they are beloved for the fathers’ sake. 29For the gifts and the calling of God are irrevocable. 30For as you in time past were disobedient to God, but now have obtained mercy by their disobedience, 31even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 32For God has bound all to disobedience, that he might have mercy on all. 33Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 34“For who has known the mind of the Lord? Or who has been his counselor?” 35“Or who has first given to him, and it will be repaid to him again?” 36For of him and through him and to him are all things. To him be the glory for ever! Amen.

KJV · King James Version

1I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 3Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5Even so then at this present time also there is a remnant according to the election of grace. 6And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 7What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 9And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 10Let their eyes be darkened, that they may not see, and bow down their back alway. 11I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 12Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? 13For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19Thou wilt say then, The branches were broken off, that I might be graffed in. 20Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21For if God spared not the natural branches, take heed lest he also spare not thee. 22Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? 25For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27For this is my covenant unto them, when I shall take away their sins. 28As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. 29For the gifts and calling of God are without repentance. 30For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31Even so have these also now not believed, that through your mercy they also may obtain mercy. 32For God hath concluded them all in unbelief, that he might have mercy upon all. 33O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 34For who hath known the mind of the Lord? or who hath been his counsellor? 35Or who hath first given to him, and it shall be recompensed unto him again? 36For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

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Mga pagkakaiba na nagpapabago sa kahulugan (83)
  • v1 [lexical]: (vv 1, 11) whether the verb is translated as 'say' or 'ask' — “say” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “ask” (WEB)
  • v1 [grammatical]: differences in the tense or auxiliary verb used for 'did' or 'hath' — “did” (WEB, ASV, YLT) vs “Hath” (KJV, WEBSTER, DRC) vs “Has” (DARBY)
  • v1 [lexical]: differences in the word choice for 'cast away', 'reject', or 'cast off' — “cast away” (KJV, YLT, DARBY, WEBSTER, DRC) vs “reject” (WEB) vs “off” (ASV)
  • v1 [interpretive]: (vv 1, 11) translation of the strong negation 'mē genoito', interpreted in various exclamatory ways — “God forbid” (KJV, ASV, DRC) vs “May it never be” (WEB) vs “let it not be” (YLT) vs “Far be the thought” (DARBY) vs “By no means” (WEBSTER)
  • v1 [lexical]: whether the descent is described literally as 'seed' or dynamically as 'descendant' — “of the seed” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “a descendant” (WEB)
  • v2 [grammatical]: variations in the tense and auxiliary structure for God not casting away His people — “hath not cast away” (KJV, WEBSTER, DRC) vs “didn’t reject” (WEB) vs “did off” (ASV) vs “did” (YLT) vs “has” (DARBY)
  • v2 [grammatical]: differences in the relative pronoun ('which' vs 'whom') — “which” (KJV, ASV, WEBSTER, DRC) vs “whom” (WEB, YLT, DARBY)
  • v2 [stylistic]: variations in phrasing the reference to the Scripture about Elijah — “scripture saith of Elias” (KJV, DRC) vs “Elijah” (ASV, WEBSTER) vs “says about Elijah” (WEB) vs “Writing” (YLT) vs “says in the history” (DARBY)
  • v2 [lexical]: differences in the word choice for 'pleads with', 'makes intercession to', or 'calls on' — “pleads with” (WEB, DARBY) vs “maketh intercession to” (KJV, WEBSTER) vs “pleadeth with” (ASV) vs “doth plead with” (YLT) vs “calleth on” (DRC)
  • v3 [lexical]: variations in translating the destruction of the altars — “They have broken your” (WEB) vs “and digged down thine” (KJV) vs “they have” (ASV) vs “they did kill Thy” (YLT) vs “they have dug” (DARBY) vs “thy” (WEBSTER) vs “they have dug thy” (DRC)
  • v3 [grammatical]: differences in the tense of the verb 'to be' — “am” (WEB, KJV, ASV, WEBSTER, DRC) vs “was” (YLT) vs “have been” (DARBY)
  • v4 [lexical]: differences in translating how God 'reserved' or 'left' a remnant — “have reserved to myself” (KJV, WEBSTER) vs “left” (YLT, DARBY) vs “for” (WEB) vs “left for” (ASV) vs “left me” (DRC)
  • v4 [grammatical]: variations in the relative pronoun and auxiliary verb — “who have” (WEB, KJV, ASV, DARBY, WEBSTER) vs “did” (YLT) vs “that” (DRC)
  • v6 [lexical]: whether the conjunction is translated as 'And' or 'But' — “And” (WEB, KJV, YLT, WEBSTER, DRC) vs “But” (ASV, DARBY)
  • v6 [lexical]: differences in translating the temporal or logical term as 'more' or 'longer' — “more” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “longer” (WEB)
  • v7 [lexical]: differences in the word choice for 'hardened' or 'blinded' — “hardened” (WEB, ASV, YLT) vs “were blinded” (KJV, WEBSTER) vs “have been” (DARBY, DRC)
  • v8 [grammatical]: variations in the tense of the verb 'gave' — “hath given” (KJV, WEBSTER, DRC) vs “gave” (WEB, ASV) vs “gave to” (YLT) vs “has to” (DARBY)
  • v8 [lexical]: differences in the word choice describing the state as 'slumber', 'stupor', 'deep sleep', or 'insensibility' — “slumber” (KJV, DARBY, WEBSTER) vs “stupor” (WEB, ASV) vs “deep sleep” (YLT) vs “insensibility” (DRC)
  • v8 [lexical]: differences in the preposition 'unto', 'to', or 'until' — “unto” (KJV, ASV, YLT, DARBY) vs “to” (WEB, WEBSTER) vs “until” (DRC)
  • v9 [grammatical]: variations in the verb phrase 'be made' or 'become for' — “be made” (WEB, KJV, ASV, WEBSTER, DRC) vs “become for” (YLT) vs “for” (DARBY)
  • v9 [lexical]: differences in the word choice for 'stumbling block' or 'fall-trap' — “stumblingblock” (KJV, ASV, YLT, WEBSTER) vs “stumbling block” (WEB, DRC) vs “fall-trap” (DARBY)
  • v9 [lexical]: differences in the word choice for 'recompense' or 'retribution' — “recompense to” (YLT, DARBY, WEBSTER) vs “recompense” (ASV, DRC) vs “retribution to” (WEB) vs “recompence unto” (KJV)
  • v10 [interpretive]: variations in phrasing the darkening of eyes and bowing of backs — “see and bow down” (KJV, WEBSTER, DRC) vs “Always keep” (WEB) vs “thou” (ASV) vs “to behold” (YLT) vs “to” (DARBY)
  • v11 [grammatical]: differences in the auxiliary verb 'Have' or 'did' — “Have” (KJV, DARBY, WEBSTER, DRC) vs “did” (WEB, ASV, YLT)
  • v11 [grammatical]: differences in the tense or syntax regarding their stumbling — “stumble” (WEB, ASV, YLT) vs “stumbled” (KJV, WEBSTER) vs “in order” (DARBY) vs “so” (DRC)
  • v11 [grammatical]: variations in the modal verb 'might' or 'should' — “might” (WEB, ASV, YLT, DARBY) vs “should” (KJV, WEBSTER, DRC)
  • v11 [lexical]: differences in the phrase 'by' or 'rather through' — “by” (WEB, ASV, YLT, DARBY, DRC) vs “rather through” (KJV, WEBSTER)
  • v12 [lexical]: differences in the conjunction used to begin the sentence — “Now” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT) vs “But” (DARBY)
  • v12 [lexical]: variations in phrasing 'riches of the world' or 'world's wealth' — “riches of the world” (WEB, KJV, ASV, WEBSTER, DRC) vs “a” (YLT) vs “world's wealth” (DARBY)
  • v12 [lexical]: differences in translating the 'loss' or 'diminishing' — “their loss” (WEB, ASV, DARBY) vs “the diminishing of them” (KJV, WEBSTER) vs “diminution” (YLT, DRC)
  • v12 [lexical]: differences in the word choice for 'riches' or 'wealth' — “riches” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “wealth” (DARBY)
  • v12 [lexical]: whether the term is translated as 'Gentiles' or 'nations' — “the Gentiles” (WEB, KJV, ASV, WEBSTER, DRC) vs “nations” (YLT, DARBY)
  • v12 [interpretive]: lexical and syntactic variations in translating their 'fullness' — “fullness” (WEB, WEBSTER) vs “more their fulness” (KJV, ASV) vs “the of them” (YLT, DRC) vs “rather” (DARBY)
  • v13 [lexical]: variations in the connecting word 'For', 'But', or phrasing 'to you' — “For” (WEB, KJV, DARBY, WEBSTER, DRC) vs “But” (ASV) vs “to you” (YLT)
  • v13 [lexical]: whether the verb is translated as 'speak' or 'say' — “speak” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “say” (DRC)
  • v13 [lexical]: differences in the phrasing for 'glorifying' or 'magnifying' the ministry — “glorify my ministry” (WEB, ASV, DARBY) vs “magnify mine office” (KJV) vs “do glorify” (YLT) vs “my” (WEBSTER) vs “will honour my ministry” (DRC)
  • v14 [lexical]: differences in the word choice for 'provoke', 'arouse', or 'incite' — “may provoke” (WEB, KJV, ASV, DRC) vs “shall arouse” (YLT) vs “shall” (DARBY) vs “incite” (WEBSTER)
  • v14 [grammatical]: variations in the modal verb used ('may', 'shall', 'might') — “may” (WEB, ASV, WEBSTER, DRC) vs “shall” (YLT, DARBY) vs “might” (KJV)
  • v14 [lexical]: differences in the preposition 'of' or 'from among' — “of” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “from among” (DARBY)
  • v15 [lexical]: differences in the preposition 'from', 'out of', or 'among' — “from” (WEB, KJV, ASV, WEBSTER, DRC) vs “out of” (YLT) vs “among” (DARBY)
  • v16 [grammatical]: variations in the mood of the verb 'to be' (indicative vs subjunctive) — “firstfruit be” (KJV, DARBY, DRC) vs “first fruit is” (WEB, WEBSTER) vs “is” (ASV, YLT)
  • v17 [lexical]: differences in the conjunction 'And', 'But', or 'Now' — “And” (KJV, YLT, WEBSTER, DRC) vs “But” (WEB, ASV) vs “Now” (DARBY)
  • v17 [grammatical]: differences in the mood and tense of the verb 'were' or 'be' — “were” (WEB, ASV, YLT) vs “be” (KJV, WEBSTER, DRC) vs “have been” (DARBY)
  • v17 [stylistic]: (vv 17, 22) stylistic choice between archaic 'thou' and modern 'you' — “thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v17 [interpretive]: variations in translating the partaking of the root — “with them partakest” (KJV, WEBSTER) vs “became partaker” (WEB) vs “didst become partaker” (ASV) vs “a fellow-partaker” (YLT) vs “hast become a fellow-partaker” (DARBY) vs “art made partaker” (DRC)
  • v17 [interpretive]: syntactic and lexical variations in how the sharing of the olive tree's richness is phrased — “olive tree” (KJV, ASV, DARBY, DRC) vs “richness of the” (WEB) vs “didst become” (YLT) vs “olive-tree” (WEBSTER)
  • v18 [lexical]: differences in the phrasing of 'boast not against' or 'glory over' — “Boast not against” (KJV, DARBY, WEBSTER, DRC) vs “don’t over” (WEB) vs “glory over” (ASV) vs “do boast” (YLT)
  • v18 [interpretive]: whether the verb 'supports' is explicit or left implied — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “supports you” (WEB)
  • v19 [stylistic]: stylistic choice between 'Thou wilt' and 'You will' — “Thou wilt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “You will” (WEB)
  • v19 [grammatical]: differences in the tense of the verb 'were broken' — “were” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “have been” (DARBY)
  • v19 [lexical]: variations in the preposition 'off' or 'out' — “off” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “out in order” (DARBY)
  • v19 [lexical]: variations in translating the grafting and associated connecting words — “grafted” (WEB, ASV, DARBY, DRC) vs “graffed in” (KJV) vs “right” (YLT) vs “ingrafted” (WEBSTER)
  • v20 [interpretive]: variations in phrasing 'because of unbelief' or 'by their unbelief' — “Well because of unbelief” (KJV, WEBSTER, DRC) vs “True by their” (WEB) vs “by their” (ASV) vs “by” (YLT) vs “Right” (DARBY)
  • v20 [grammatical]: differences in the tense of the verb 'were' or 'have been' — “were” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “have been” (DARBY)
  • v20 [lexical]: differences in the word choice for 'highminded' or 'conceited' — “not highminded” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “conceited” (WEB)
  • v21 [interpretive]: interpretive and lexical variations in expressing the warning about God not sparing them — “neither will” (WEB, ASV) vs “take heed lest” (KJV, WEBSTER) vs “did not spare perhaps” (YLT) vs “it might be” (DARBY) vs “fear perhaps” (DRC)
  • v22 [lexical]: variations in phrasing 'Behold therefore', 'See then', or 'Lo then' — “See then” (WEB, DRC) vs “Behold therefore the” (KJV, WEBSTER) vs “then” (ASV, DARBY) vs “Lo then” (YLT)
  • v22 [grammatical]: differences in the prepositions and pronouns used ('toward thee', 'upon you') — “you” (WEB) vs “but toward thee” (KJV) vs “God’s” (ASV) vs “and upon” (YLT) vs “upon” (DARBY) vs “towards” (WEBSTER) vs “towards the” (DRC)
  • v22 [lexical]: variations in the verb 'continue', 'abide', or 'remain' — “thou continue” (KJV, ASV) vs “you” (WEB) vs “mayest remain” (YLT) vs “shalt abide” (DARBY) vs “shalt” (WEBSTER) vs “abide” (DRC)
  • v22 [grammatical]: differences in the modal verb 'shalt', 'will', or 'wilt' — “shalt” (KJV, ASV, YLT, WEBSTER, DRC) vs “will” (WEB) vs “wilt” (DARBY)
  • v22 [lexical]: differences in the adverb 'off' or 'away' — “off” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “away” (DARBY)
  • v22 [grammatical]: Third-person number differs: WEB use the singular ("him"/"his") where DARBY, DRC use the plural ("them"/"their").
  • v23 [grammatical]: differences in the modal verb 'shall' or 'will' — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v23 [lexical]: variations in the word 'grafted' or 'ingrafted' — “grafted” (WEB, ASV, DARBY, DRC) vs “graffed in” (KJV, YLT) vs “ingrafted” (WEBSTER)
  • v23 [lexical]: variations in the verb 'graft' or 'ingraft' — “graft” (WEB, ASV, DARBY, DRC) vs “graff” (KJV, YLT) vs “ingraft” (WEBSTER)
  • v25 [grammatical]: grammatical variations in the verb phrase for the fullness coming in — “Gentiles be” (KJV, ASV) vs “has” (WEB) vs “nations may” (YLT) vs “nations” (DARBY) vs “shall” (WEBSTER) vs “should” (DRC)
  • v26 [grammatical]: differences in the modal verb 'shall', 'will', or 'should' — “shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “will” (WEB) vs “should” (DRC)
  • v26 [lexical]: variations in the translation of the deliverer coming out of Zion — “There shall” (KJV, ASV, YLT, WEBSTER, DRC) vs “will” (WEB) vs “The deliverer” (DARBY)
  • v27 [interpretive]: differences in phrasing 'my covenant' or 'the covenant to them' — “my” (WEB, KJV, ASV, WEBSTER) vs “the” (YLT, DARBY) vs “to them” (DRC)
  • v27 [grammatical]: variations in the tense or mood of the verb 'take away' — “shall take” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “may” (YLT) vs “have taken” (DARBY)
  • v28 [lexical]: lexical differences in translating 'euangelion' (gospel or good news) — “gospel” (KJV, ASV, WEBSTER) vs “Good News” (WEB) vs “good tidings” (YLT) vs “glad tidings” (DARBY) vs “indeed” (DRC)
  • v28 [lexical]: differences in the preposition 'for' or 'on' — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “on” (YLT, DARBY)
  • v30 [lexical]: variations in the conjunction 'but', 'yet', or 'and' — “but” (WEB, ASV, DARBY, DRC) vs “yet have” (KJV, WEBSTER) vs “and” (YLT)
  • v31 [lexical]: differences in translating how they 'obtain mercy' or 'find kindness' — “obtain mercy” (KJV, WEBSTER, DRC) vs “also” (WEB) vs “now” (ASV) vs “find kindness” (YLT) vs “be objects of” (DARBY)
  • v34 [grammatical]: differences in the tense of the verb 'known' — “hath known” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did know” (YLT)
  • v34 [grammatical]: differences in the tense of the verb 'been' or 'become' — “hath been” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did become” (YLT)
  • v35 [grammatical]: differences in the auxiliary verb 'hath', 'has', or 'did' — “hath” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did” (YLT)
  • v35 [grammatical]: differences in the modal and syntactic structure of 'it shall be' — “it shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “will” (WEB) vs “recompense” (DRC)
  • v35 [lexical]: differences in translating how it is 'recompensed', 'repaid', or 'rendered' — “recompensed unto” (KJV, ASV) vs “repaid to” (WEB) vs “given back to” (YLT) vs “rendered to” (DARBY) vs “to” (WEBSTER) vs “made” (DRC)
  • v36 [lexical]: differences in the preposition 'of', 'because', or 'from' — “For of” (WEB, KJV, ASV, DARBY, DRC) vs “because” (YLT) vs “from” (WEBSTER)
  • v36 [lexical]: differences in the preposition 'through' or 'by' — “through” (WEB, KJV, ASV, YLT, DARBY) vs “by” (WEBSTER, DRC)
  • v36 [lexical]: differences in the preposition 'to', 'unto', 'for', or 'in' — “to” (WEB, KJV, YLT, WEBSTER) vs “unto” (ASV) vs “for” (DARBY) vs “in” (DRC)
  • v36 [interpretive]: syntactic differences in phrasing 'to him be the glory' — “him the” (WEB, ASV) vs “whom be” (KJV, WEBSTER) vs “him” (DARBY, DRC) vs “Him is the” (YLT)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Greek text provided

Mga banal na pangalan: Theos (God), Kyrios (Lord).

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

In its mid-first-century Greco-Roman context, Romans 11 functions as the climax of Paul's rhetorical theodicy regarding God's faithfulness to ethnic Israel. Writing to an audience containing Gentile believers in Rome, Paul uses diatribal style and scriptural pastiche (drawing on the Elijah narrative of 1 Kings 19, Davidic psalms, and Isaiah) to argue that God has not permanently rejected the Jewish people. The text establishes a present 'remnant' chosen by grace (vv. 1-6) and employs an arboricultural metaphor—the grafting of wild olive branches (Gentiles) onto a cultivated tree (Israel)—to warn Gentile believers against anti-Jewish arrogance (vv. 17-24). The rhetorical peak involves a 'mystery' (v. 25): a temporary, partial hardening of Israel serves the eschatological purpose of bringing in the 'fullness of the Gentiles,' culminating in the eschatological declaration that 'all Israel will be saved' (v. 26).

Jewish interpretation

In its immediate literary and historical context, the text presents an argument by a Jewish author that God has not rejected His people, Israel. Citing his own Israelite lineage and the scriptural precedent of a remnant preserved during Elijah's time, the author contends that a partial, temporary hardening has come upon Israel to allow the inclusion of the Gentiles. The author uses the metaphor of an olive tree to sharply warn Gentile believers not to boast against the natural branches, reminding them that the root supports them, not the other way around. The chapter culminates in the mystery that 'all Israel will be saved' and the theological assertion that God's gifts and calling to the Jewish people are irrevocable.

Latter-day Saint

In this chapter, Paul addresses the ongoing status of ethnic Israel in God's plan. He insists that God has not permanently rejected His people (vv. 1-2). Using the metaphor of an olive tree, Paul explains that unbelieving Israelites were broken off as natural branches, allowing Gentiles—the wild olive branches—to be grafted into the covenant root (vv. 16-24). Paul explicitly warns the Gentile believers against arrogance toward the natural branches, reminding them that they stand only by faith (vv. 18-20). He concludes by revealing a mystery: a partial hardening has come upon Israel until the "fulness of the Gentiles" has come in, after which all Israel will be saved and grafted back into their own tree (vv. 25-26).

Jehovah's Witnesses

In this chapter, Paul addresses the theological problem of Israel's widespread rejection of the gospel. He argues that God has not entirely cast off his people; rather, a remnant has been chosen by grace, just as in the days of Elijah. The majority, however, stumbled. Paul explains that this stumbling served a divine purpose: it opened the way for Gentiles to be grafted into the 'olive tree' of God's covenant people. Using the extended metaphor of horticulture, Paul warns the Gentile believers not to become arrogant toward the natural branches (unbelieving Jews) that were broken off. He concludes by revealing a 'sacred secret' (mystery): a partial hardening has come upon Israel until the full number of Gentiles comes in, at which point 'all Israel will be saved.' The chapter concludes with a doxology praising the unfathomable depth of God's wisdom, judgments, and ways.

Mga piniling salin na ginawa ng NCB (107)
  • v1: say — Lexically accurate to the verb and preserves semantic repetition with verse 11.
  • v1: has — Modern English present perfect naturally renders the aorist verb denoting a continuing state.
  • v1: rejected — Forcefully conveys the repudiation intended by the verb in contemporary terminology.
  • v1: May it never be — Accurately captures the strong optative negation without incorrectly inserting the divine name.
  • v1: a descendant — Translates the genealogical idiom into standard contemporary English.
  • v1: God — Consistently preserves the distinction for the divine name Theos.
  • v2: has not rejected — Employs modern auxiliary while maintaining lexical repetition from verse 1.
  • v2: whom — Properly uses the personal relative pronoun for the foreknown people.
  • v2: concerning Elijah — Uses standard Hebrew-derived name and smooths the prepositional syntax into contemporary idiomatic flow.
  • v2: pleads with — Captures the forensic posture of the verb combined with the adversarial preposition.
  • v2: God — Consistently preserves the distinction for the divine name Theos.
  • v3: torn down — Vividly and accurately translates the violent dismantling implied by the verb.
  • v3: am — Modern English perfectly aligns the enduring present result with the original aorist passive.
  • v3: Lord — Consistently preserves the distinction for the divine name Kyrios.
  • v4: kept for myself — Clarifies the active, purposeful preservation denoted by the Greek text.
  • v4: who have — Perfect tense auxiliary highlights the sustained, completed refusal to bow the knee.
  • v6: Include second half — Preserves the full text as provided in the original-language basis, despite critical scholarship identifying it as a later scribal expansion.
  • v6: no longer of works — Directly renders the original language, leaving whether this targets meritorious systems or the gospel conditions of obedient faith unresolved, disputed among traditions.
  • v6: But — Translates the contrasting force of the conditional particle effectively in logical argument.
  • v6: longer — Natural contemporary temporal/logical translation replacing archaic 'more' in this context.
  • v7: were hardened — The Greek term refers specifically to callousness or ossification, not merely visual blindness.
  • v8: gave — Simple past aligns naturally with the aorist verb describing a historic prophetic judgment.
  • v8: stupor — Properly captures the sense of being struck senseless or numb in the noun.
  • v8: spirit — Lowercase capitalization distinguishes this as a mindset or disposition rather than the Holy Spirit.
  • v8: to — Fits the modern English idiom 'to this very day'.
  • v8: God — Consistently preserves the distinction for the divine name Theos.
  • v9: become for — Accurately represents the repeated prepositional polysyndeton in the scriptural quotation.
  • v9: stumbling block — Conventional contemporary translation maintaining standard orthography.
  • v9: retribution to — Clarifies the negative, punitive aspect intrinsic to the word in this context of judgment.
  • v10: bend their backs continually — Directly translates the active aorist imperative verb alongside the temporal adverbial phrase.
  • v11: did — Replaces the archaic perfect structure with a simple past to represent the aorist narrative question.
  • v11: stumble so that — Makes explicit the purposive conjunction introducing the subordinate clause.
  • v11: might — Appropriately carries the subjunctive mood for a purposive hypothetical.
  • v11: by — Smoothly handles the instrumental dative in English syntax without unnecessary addition.
  • v12: Now — Effectively functions as the logical progression particle for the conditional premise.
  • v12: riches of the world — Maintains the distinct genitive substantive structure.
  • v12: loss — Contemporary vocabulary that crisply highlights the antithesis with fullness.
  • v12: riches — Maintains lexical consistency across the rhetorical repetition.
  • v12: the Gentiles — Standard contextual translation for denoting non-Jews in Pauline discourse.
  • v12: will their fullness be — Supplies the implied verb to complete the logical comparison clearly in English.
  • v13: Now — Marks a transition in address, better suited in modern syntax than 'For'.
  • v13: am speaking — Continuous present captures the ongoing communicative act toward the audience.
  • v13: glorify my ministry — Direct literal equivalent matching standard contemporary theological vocabulary.
  • v14: might provoke — Communicates the tentative hope intrinsic to the conditional subjunctive structure.
  • v14: might — Correctly signals possibility alongside the prior verb.
  • v14: of — Translates the genitive phrase cleanly without stylistic over-expansion.
  • v15: from — Standard idiomatic English pairing with the concept of resurrection.
  • v16: so are the branches — Directly translates the term, leaving whether this extends covenantal grounds to children unresolved, disputed among traditions.
  • v16: firstfruit is — Standard modern English replaces the archaic subjunctive with the indicative for posited premises.
  • v17: But — Provides the minor contrastive force shifting from the positive principle to the specific warning.
  • v17: were — Aorist indicative cleanly indicates a past hypothetical condition in modern English.
  • v17: you — Updates archaic pronoun to strictly contemporary register.
  • v17: wild olive shoot — Matches the universally affirmed context that an olive tree metaphor is used here for grafting, where specifically a shoot is grafted.
  • v17: became a partaker — Smoothly expresses the compound noun and aorist verb marking a new status.
  • v17: rich sap of the olive tree — Lexically precise, clarifying what fatness means agriculturally within the organic metaphor.
  • v18: do not boast over — Directly translates the term, leaving the broader condemnation of Christian anti-Semitism to its plain theological application without inserting anachronistic terms.
  • v18: supports you — Supplies the omitted main verb explicitly for balance and clarity in English syntax.
  • v19: You will — Removes archaic diction.
  • v19: were — Simple aorist tense in the hypothetical quotation.
  • v19: off — Standard horticultural description of branch severing.
  • v19: grafted in — Modern established English term for horticultural propagation.
  • v20: True; they were broken off by unbelief — Renders the instrumental dative efficiently with the corresponding adverb for agreement.
  • v20: were — Matches the aorist verb tense for past action.
  • v20: arrogant — Translates the command in contemporary vernacular efficiently.
  • v20: fear — Renders the command literally, leaving traditions divided on its pastoral use against the presumption of guaranteed salvation unresolved, disputed among traditions.
  • v21: neither will — Smoothly renders the negative particle structure into a forceful English parallel.
  • v21: God — Consistently preserves the distinction for the divine name Theos.
  • v22: See then — Translates the imperative accurately while avoiding the restricted archaic term 'Behold'.
  • v22: you — Replaces archaic forms securely with contemporary pronoun equivalents.
  • v22: those — Renders the plural participle 'τοὺς πεσόντας' correctly as 'those who fell', maintaining plural concord.
  • v22: provided you continue — Faithfully renders the condition, leaving the pastoral use against the presumption of guaranteed salvation unresolved, disputed among traditions.
  • v22: will — Eliminates 'shall' functioning as 'will' in modern grammar.
  • v22: off — Pairs idiomatically with 'cut' to match the root severing.
  • v22: otherwise you also will be cut off — Renders the warning straightforwardly, reflecting the broadly agreed principle that grafted branches can forfeit salvation.
  • v22: his goodness — Translates the implied possessive explicitly pointing back to God.
  • v22: God — Consistently preserves the distinction for the divine name Theos in both instances.
  • v23: will — Employs modern English simple future format.
  • v23: grafted — Applies standard modern orthography.
  • v23: graft — Applies standard modern orthography.
  • v23: God — Consistently preserves the distinction for the divine name Theos.
  • v24: what is by nature a wild olive tree — Smoothly handles the substantive participial phrase in standard contemporary syntax.
  • v25: has come in — Translates the aorist subjunctive in a temporal clause smoothly into modern English present perfect.
  • v26: all Israel will be saved — Directly renders the Greek, leaving whether this refers to a future ethnic conversion or spiritually to the combined elect unresolved, disputed among traditions.
  • v26: will — Replaces archaic usage for simple future verbs.
  • v26: The Deliverer will — Places the subject cleanly for English syntax without the expletive pronoun.
  • v26: The Deliverer will come from Zion — Translates the citation verbatim, leaving the 'Sonderweg' thesis regarding an independent path to salvation unresolved.
  • v27: my — Correctly interprets the prepositional phrase as denoting origin mapping to a possessive.
  • v27: take — Temporal relative clause accurately takes simple present in standard English.
  • v28: gospel — Standard theological vernacular translating the text accurately.
  • v28: for — Denotes the causal rationale accurately for the preposition.
  • v29: God — Consistently preserves the distinction for the divine name Theos.
  • v30: but — Retains the adversative transition from disobedience to mercy.
  • v30: God — Consistently preserves the distinction for the divine name Theos.
  • v31: be shown mercy — Passively frames the reception of divine action smoothly mimicking the source verb.
  • v32: God — Consistently preserves the distinction for the divine name Theos.
  • v33: unsearchable are his judgments — Faithfully renders the phrase, leaving whether this apophatic principle forbids predestinarian speculation unresolved, disputed among traditions.
  • v33: God — Consistently preserves the distinction for the divine name Theos.
  • v34: has known — Replaces archaic syntax with identical modern tense construction.
  • v34: has been — Replaces archaic syntax properly.
  • v34: Lord — Consistently preserves the distinction for the divine name Kyrios.
  • v35: has — Updates archaic auxiliary verb.
  • v35: will — Replaces incorrect usage of 'shall' where 'will' describes expected future action.
  • v35: repaid to — Directly conveys the compound verb to a contemporary ear effectively.
  • v36: from — Expresses original source unambiguously.
  • v36: through — Articulates intermediate agency clearly.
  • v36: to — Directs the relational endpoint plainly.
  • v36: To him be the glory — Supplies the standard verb formula implied but lacking in the Greek verbless sentence.
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 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)