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哥林多前书 13

7 个译本 · 透过 12 个传统阅读.

NCB · 新共识圣经

1If I speak in the languages of humans and of angels, but do not have love, I have become a resounding gong or a clanging cymbal. 2And if I have prophecy, and know all the mysteries and all the knowledge, and if I have all the faith so as to remove mountains, but do not have love, I am nothing. 3And if I give away all my possessions to feed the poor, and if I hand over my body so that I may boast, but do not have love, I gain nothing. 4Love is patient, is kind; love does not envy; love does not boast, is not puffed up, 5does not act dishonorably, does not seek its own things, is not provoked, does not calculate evil; 6does not rejoice over unrighteousness, but rejoices with the truth; 7all things it bears, all things it believes, all things it hopes, all things it endures. 8Love never fails. But whether there are prophecies, they will be done away with; whether there are languages, they will cease; whether there is knowledge, it will be done away with. 9For we know in part and we prophesy in part; 10but when the complete comes, then the partial will be done away with. 11When I was a child, I spoke as a child, I felt as a child, I reasoned as a child; but now that I have become a man, I have done away with the things of the child. 12For now we see in a mirror, dimly, but then face to face; now I know in part, but then I will fully know, just as I was also fully known. 13But now faith, hope, love remain, these three; and the greatest of these is love.

AI 生成的呈现，非人工翻译。 在 新共识圣经 中阅读 哥林多前书 13 →

各传统一致认同之处

Across all traditions, it is universally affirmed that all spiritual gifts, knowledge, and extreme ascetic sacrifices are worthless if they are not animated by love. Broadly, the attributes of love serve as a diagnostic tool to test the spiritual validity of ascetic disciplines and charismatic phenomena, while several traditions further note that outward religious works, almsgiving, and orthodox knowledge without inward love indicate a lack of true regeneration. The theological mechanics of… 登录以阅读 完整共识 →

多数认同，但非全部

  • The attributes of love serve as a diagnostic tool to test the spiritual validity of ascetic disciplines and charismatic phenomena. (5 affirm)

各传统的分歧之处

  • The description of love functions as Law, revealing human sinfulness and driving the believer to Christ.

    lutheran: AFFIRM; methodist: QUALIFY

  • Believers can attain a state of Christian perfection in this life, defined by the perfect love described by Paul.

    catholic: AFFIRM; lutheran: DENY; methodist: AFFIRM; adventist: AFFIRM

  • Charity is the 'form of the virtues', meaning no other virtue is perfect or meritorious without it.

    catholic: AFFIRM; anglican: QUALIFY; lutheran: DENY

  • Faith without charity cannot justify a person before God.

    catholic: AFFIRM; anglican: QUALIFY; lutheran: DENY; reformed: QUALIFY

  • Love is the greatest virtue because it directs believers outwardly to serve their neighbors, not because it acts as the instrumental cause of justification.

    anglican: DENY; lutheran: AFFIRM; reformed: AFFIRM

  • Love is the greatest virtue because it endures eternally into the new creation, whereas faith and hope give way to sight and fulfillment.

    catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; methodist: QUALIFY; anabaptist: QUALIFY

  • The phrase 'that which is perfect' refers to the eschatological return of Christ.

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

  • The phrase 'that which is perfect' refers to the completed New Testament canon.

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

  • Miraculous spiritual gifts, including tongues and prophecy, ceased permanently at the end of the apostolic age.

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

  • The analogy of a child maturing into an adult describes the transition from partial miraculous revelation to the completed written Word.

    catholic: DENY; oriental-orthodox: DENY; anglican: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

各传统如何解读

每种解读均为独立生成 —— 各传统之间互不参考。

Catholic

In the context of the letter, Paul addresses the Corinthian church's obsession with spectacular spiritual gifts (such as tongues and prophecy) that were causing division and competitive boasting. He establishes that love (agape) is the indispensable animating principle of the Christian life. Without love, the highest charismatic gifts and the most extreme acts of asceticism or self-sacrifice profit nothing (vv. 1-3). Paul personifies love through a series of active behaviors—it is patient, kind, and devoid of envy, pride, or selfishness (vv. 4-7). Finally, Paul contrasts the temporary, partial nature of current spiritual gifts with the permanence of love. While prophecies and tongues belong to a provisional state—likened to childhood or seeing a dim reflection in a mirror—love endures into the mature, 'face to face' reality, making it the greatest among faith, hope, and love (vv. 8-13). Reception: The Catholic tradition, drawing from both Latin and Eastern sources, receives this chapter as the foundational text for the supremacy of charity (caritas/agape). In the Latin tradition, Thomas Aquinas reads verses 1-3 and 13 to define charity as the 'form of the virtues' (forma virtutum); without it, no other virtue is truly perfect or meritorious. The Council of Trent draws directly on verse 2 to teach that faith without charity does not justify or fully unite a person to Christ. In the Eastern Catholic tradition, John Chrysostom emphasizes the ecclesial function of this passage, arguing that love is superior to miraculous charisms because it heals division and builds up the community, whereas the Corinthians used their gifts for self-elevation. Furthermore, Eastern Fathers like Maximus the Confessor read this chapter through the lens of spiritual ascent and theosis; for Maximus, the love described by Paul is the summit of the ascetic life, the deifying state in which the believer is perfectly united to God and neighbor because love alone spans the threshold of the eschaton.

Eastern Orthodox

In the immediate context of his letter, Paul interrupts his corrective instructions regarding charismatic gifts (such as tongues and prophecy) to present the 'more excellent way' of love (agape). He argues that without love, all spiritual gifts, ultimate sacrifices, and profound knowledge are worthless (verses 1-3). Paul then details love's practical, self-emptying behavior (verses 4-7) and contrasts its eternal permanence with the transient, partial nature of present spiritual gifts and human comprehension (verses 8-12), concluding that love is the greatest of the abiding virtues (verse 13). Reception: The Eastern Orthodox tradition receives 1 Corinthians 13 as a definitive map of theosis and the summit of the ascetic life. For the Fathers, agape is not mere emotion but the uncreated life of God Himself. John Chrysostom, in his 'Homilies on 1 Corinthians', emphasizes love as the mother and root of all virtues, functioning as the glue of the Church that prevents spiritual gifts from becoming sources of pride. Ascetic theology reads verses 1-3 as a severe warning against spiritual delusion (prelest). John Climacus, in 'The Ladder of Divine Ascent' (Step 30), places love at the ultimate pinnacle of spiritual progression, insisting that extreme ascetic feats—even poverty or martyrdom—are entirely barren without it. The behavioral attributes of love in verses 4-7 are frequently mapped to the Orthodox concept of apatheia (dispassion). Maximus the Confessor, in his 'Four Hundred Chapters on Love', uses this chapter to describe the soul purified from egotistical passions and fully united to God. Furthermore, verse 12 ('in a mirror, dimly') is a cornerstone of Orthodox apophatic theology. Gregory of Nyssa, in 'The Life of Moses', draws upon this concept to articulate that present knowledge of God is mediated and incomplete, pointing toward an eschatological 'face to face' encounter that initiates an eternal progression (epektasis) into the divine mystery.

Oriental Orthodox

Paul interjects his discourse on spiritual gifts with an encomium on love (agape). He structures his argument in three parts: first, declaring that the highest spiritual feats—speaking in tongues, prophecy, mountain-moving faith, and ultimate self-sacrifice—are entirely void without love (vv. 1-3); second, personifying love through its patient, selfless, and enduring actions (vv. 4-7); and third, establishing love's eternal permanence in contrast to the temporary, partial nature of present spiritual gifts and knowledge, culminating in the eschatological shift from seeing obscurely in a mirror to seeing face to face (vv. 8-13). Reception: Oriental Orthodox reception anchors this chapter in both the ascetic pursuit of virtue and the typological understanding of revelation. Anthony the Great emphasizes that rigorous bodily mortification and the divestment of wealth (v. 3) remain barren unless crowned by the acquisition of pure love, framing this chapter as the ultimate measure of the monastic life. Cyril of Alexandria views the chapter ecclesially: love is the divine life circulating in the Body of Christ; without it, charismatic expressions are lifeless noise (v. 1). The tradition pays special attention to the epistemological shift in verses 9-12. Ephrem the Syrian interprets seeing 'in a mirror, darkly' (v. 12) as the current necessity of perceiving God through types and symbols, fitting for the 'childish' state (v. 11) of the present dispensation. Severus of Antioch expands on this, preaching that the 'perfect' (v. 10) refers to the eschatological consummation where partial, mediated knowledge will yield to a direct, face-to-face communion with God.

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所有译本

7 个公有领域译本中的同一章。

WEB · World English Bible

1If I speak with the languages of men and of angels, but don’t have love, I have become sounding brass or a clanging cymbal. 2If I have the gift of prophecy, and know all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but don’t have love, I am nothing. 3If I give away all my goods to feed the poor, and if I give my body to be burned, but don’t have love, it profits me nothing. 4Love is patient and is kind. Love doesn’t envy. Love doesn’t brag, is not proud, 5doesn’t behave itself inappropriately, doesn’t seek its own way, is not provoked, takes no account of evil; 6doesn’t rejoice in unrighteousness, but rejoices with the truth; 7bears all things, believes all things, hopes all things, and endures all things. 8Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with. 9For we know in part and we prophesy in part; 10but when that which is complete has come, then that which is partial will be done away with. 11When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things. 12For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known. 13But now faith, hope, and love remain—these three. The greatest of these is love.

KJV · King James Version

1Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 3And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. 4Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, 5Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; 6Rejoiceth not in iniquity, but rejoiceth in the truth; 7Beareth all things, believeth all things, hopeth all things, endureth all things. 8Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. 9For we know in part, and we prophesy in part. 10But when that which is perfect is come, then that which is in part shall be done away. 11When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 13And now abideth faith, hope, charity, these three; but the greatest of these is charity.

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改变含义的差异 (27)
  • v1 [grammatical]: (vv 1, 2, 3) Conditional 'if' versus concessive 'though'. — “If” (WEB, ASV, YLT, DARBY, DRC) vs “Though I speak” (KJV, WEBSTER)
  • v1 [lexical]: Translation of glōssai as literal 'tongues' or functional 'languages'. — “tongues” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “languages” (WEB)
  • v1 [grammatical]: Syntactic phrasing and connectives linking the conditions. — “angels and” (KJV, WEBSTER, DRC) vs “but” (ASV, DARBY) vs “but don’t” (WEB) vs “messengers I speak” (YLT)
  • v1 [lexical]: (vv 1, 2, 8, 13) Translation of agapē as 'love' or 'charity'. — “love” (WEB, ASV, YLT, DARBY) vs “not charity” (KJV, WEBSTER, DRC)
  • v1 [grammatical]: Auxiliary verb choice for the perfect tense ('am become' vs 'have become'). — “am” (KJV, ASV, DARBY, WEBSTER, DRC) vs “have” (WEB, YLT)
  • v2 [lexical]: Translation of the verb for knowing/understanding. — “know” (WEB, ASV, YLT, DARBY) vs “understand” (KJV, WEBSTER) vs “should know” (DRC)
  • v2 [grammatical]: Result clause rendered with infinitive ('so as to') versus finite verb ('that I could'). — “as to” (WEB, ASV, YLT, DARBY) vs “that I could” (KJV, WEBSTER, DRC)
  • v2 [grammatical]: (vv 2, 3) Conjunction introducing the negative condition. — “and” (KJV, YLT, WEBSTER, DRC) vs “but” (ASV, DARBY) vs “but don’t” (WEB)
  • v3 [lexical]: Choice of verb phrasing for handing over the body. — “give” (WEB, KJV, ASV, WEBSTER) vs “up” (YLT) vs “deliver up” (DARBY) vs “should deliver” (DRC)
  • v3 [grammatical]: Purpose clause rendered with infinitive ('to be') versus finite verb ('that I may be'). — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “that I may” (YLT, DARBY)
  • v4 [lexical]: Translation of physioō as metaphorical 'puffed up' or literal 'proud'. — “puffed up” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “proud” (WEB)
  • v5 [lexical]: Translation of logizomai as 'thinketh', 'takes account', or 'imputes'. — “thinketh no” (KJV, WEBSTER) vs “takes account of” (WEB) vs “taketh not account of” (ASV) vs “doth not impute” (YLT) vs “does not impute” (DARBY) vs “to anger” (DRC)
  • v7 [grammatical]: Verb inflection and syntactic restructuring with pronouns. — “believeth” (KJV, ASV, WEBSTER, DRC) vs “believes” (WEB, DARBY) vs “it beareth all it” (YLT)
  • v7 [grammatical]: Repetition of objects and verb inflection. — “things hopeth” (KJV, ASV, WEBSTER, DRC) vs “hopes” (WEB, DARBY) vs “it” (YLT)
  • v8 [lexical]: Translation of katargeō as 'vanish away', 'be done away', 'become useless', or 'be destroyed'. — “it shall vanish away” (KJV, WEBSTER) vs “be done” (ASV, DARBY) vs “will be done with” (WEB) vs “become useless” (YLT) vs “be destroyed” (DRC)
  • v10 [lexical]: Translation of teleios as 'perfect' or 'complete', and associated verb tense differences. — “perfect is” (KJV, ASV, WEBSTER, DRC) vs “complete has” (WEB) vs “may” (YLT) vs “has” (DARBY)
  • v11 [lexical]: Translation of nēpios as 'child' or 'babe'. — “spoke” (WEB, DARBY, WEBSTER, DRC) vs “child I spake” (KJV, ASV) vs “babe” (YLT)
  • v11 [lexical]: Translation of phroneō as 'felt' or 'understood'. — “felt” (WEB, ASV, DARBY) vs “understood” (KJV, WEBSTER, DRC) vs “was speaking” (YLT)
  • v11 [lexical]: Translation of logizomai as 'thought' or 'reasoned', and verb aspect. — “thought” (WEB, KJV, ASV, WEBSTER, DRC) vs “was thinking” (YLT) vs “reasoned” (DARBY)
  • v11 [grammatical]: Tense and auxiliary verb choice for becoming a man. — “became” (KJV, DARBY, WEBSTER, DRC) vs “have become” (WEB, YLT) vs “am become” (ASV)
  • v12 [grammatical]: Choice of preposition ('in' vs 'through') for seeing via a mirror/glass. — “now” (YLT, DARBY, DRC) vs “in” (WEB, ASV) vs “through” (KJV, WEBSTER)
  • v12 [lexical]: Translation of esoptron ('glass', 'mirror') and ainigma ('darkly', 'dimly', 'obscurely'). — “glass darkly but” (KJV, WEBSTER) vs “mirror dimly” (WEB) vs “mirror” (ASV) vs “mirror obscurely and” (YLT) vs “dim window obscurely” (DARBY) vs “in a dark manner” (DRC)
  • v12 [lexical]: Translation of ek merous as 'in part' or 'partially', and connectives. — “in part but” (WEB, KJV, ASV, WEBSTER) vs “and” (YLT) vs “partially” (DARBY) vs “I” (DRC)
  • v12 [grammatical]: Tense, voice, and aspect of the passive verb 'known', and inclusion of adverbs. — “am” (KJV, WEBSTER, DRC) vs “was also fully” (WEB) vs “was fully” (ASV) vs “was” (YLT) vs “also have been” (DARBY)
  • v13 [lexical]: Translation of the conjunction nyni de as 'and' or 'but'. — “And” (KJV, YLT, DARBY, WEBSTER, DRC) vs “But” (WEB, ASV)
  • v13 [lexical]: Translation of agapē as 'love' or 'charity' and inclusion of the verb 'remain'. — “love” (ASV, YLT, DARBY) vs “charity these” (KJV, WEBSTER) vs “and love remain—these” (WEB) vs “and” (DRC)
  • v13 [grammatical]: Superlative versus comparative form for 'greatest'. — “greatest” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “greater” (DARBY)

本页幕后

原文。 Greek (TAGNT, public-domain critical text). Public domain Greek New Testament (critical text tradition, evident from καυχήσωμαι in verse 3).

神圣称呼：no distinct divine name tagged in this chapter。

已参考，但未计入共识

Academic textual-historical analysis

In its immediate historical and epistolary context, the chapter serves as a deliberate rhetorical digression situated between discussions of spiritual gifts, targeting Corinthian factionalism and the community's elevation of ecstatic speech. Textual analysis notes a major variant in verse 3: early papyri (such as P46) and uncials (Sinaiticus, Vaticanus) read 'hand over my body so that I may boast' (kauchēsōmai), while later manuscripts read 'to be burned' (kauthēsomai), which scholars generally view as a scribal assimilation to later Christian martyrdom traditions. The phrase 'tongues of angels' in verse 1 addresses the specific Corinthian belief that their glossolalia constituted a heavenly language, rather than referencing a broad external doctrine. The epistemological contrast between the present 'partial' knowledge and the eschatological 'perfect' knowledge uses the metaphor of seeing 'in a mirror, dimly' (verse 12), widely recognized by historians as a local reference to Corinth's famous bronze mirror industry.

Jewish interpretation

In its historical, first-century setting, this chapter is a rhetorical encomium within an epistle, written by a Jewish-born author (Paul) to a predominantly gentile congregation in Corinth. It elevates self-giving love over charismatic spiritual gifts, asserting that speaking in tongues, prophetic abilities, and extreme self-sacrifice are worthless without love (verses 1-3). The text outlines the patient and enduring behaviors of love (verses 4-7) before contrasting the temporary, partial nature of human knowledge and spiritual gifts with the ultimate permanence of love and eschatological perfection (verses 8-13).

Latter-day Saint

In the immediate context of his epistle, Paul addresses a Corinthian congregation fractured by competition over spiritual gifts (such as tongues, prophecy, and knowledge). He interrupts his instruction on these gifts to describe a 'more excellent way.' In verses 1-3, he establishes that even the most spectacular spiritual displays or extreme acts of sacrifice are worthless without 'agape' (love/charity). In verses 4-7, he personifies love, defining it by its patient, selfless, and enduring actions. Finally, in verses 8-13, Paul contrasts the permanent nature of love with the temporary, partial nature of mortal knowledge and lesser spiritual gifts, concluding that faith, hope, and love endure, but love is the supreme virtue.

Jehovah's Witnesses

Paul addresses the Corinthian congregation's overemphasis on spectacular spiritual gifts by introducing love as a 'surpassing way.' He asserts that without love, gifts like tongues, prophecy, and extreme sacrifice are completely worthless. He then personifies love, detailing its patient, selfless, and enduring behaviors. Finally, Paul contrasts the eternal permanence of love with the temporary nature of miraculous gifts, which he states are partial and will be done away with once maturity and completeness arrive.

NCB 所做的翻译选择 (23)
  • v1: If I speak — Reflects the conditional particle 'Ἐὰν' rather than introducing a concessive 'though' overlay.
  • v1: languages — Utilizes 'languages' as a contemporary linguistic equivalent for 'glōssai', preventing modern associations restricted merely to unintelligible ecstatic speech.
  • v1: love — Translates 'agapē' accurately in contemporary English, avoiding the historically influenced 'charity' while leaving the theological mechanics of justification through this virtue disputed among traditions.
  • v1: have become — Modernizes the archaic auxiliary 'am' to the standard contemporary perfect tense 'have'.
  • v1: resounding gong — Translates 'chalkos' idiomatically as an acoustic instrument ('gong') rather than the raw material ('brass'), structurally matching the parallel 'cymbal'.
  • v2: all the mysteries and all the knowledge... all the faith — Preserves the emphatic repetition of definite articles alongside 'all', intensifying the hypothetical totality.
  • v2: so as to — Renders the result clause introduced by 'ὥστε' strictly according to its infinitive construction.
  • v3: hand over — Maintains the distinct lexical meaning of 'παραδῶ' as handing over or betraying, distinct from simple giving.
  • v3: so that I may boast — Adopts the earliest manuscript evidence ('kauchēsōmai') over the later scribal assimilation to Christian martyrdom traditions ('kauthēsomai').
  • v4: Love — Flattens the definite article to adhere to standard English idiom for abstract nouns, but preserves the word's anaphoric repetition as a personified subject.
  • v4: puffed up — Preserves the literal metaphorical imagery of 'physioō' as being inflated or puffed up rather than reducing it to generic pride.
  • v5: calculate evil — Captures the economic and accounting metaphor inherent in 'logizomai'.
  • v6: does not rejoice... but rejoices with — Preserves the specific cognate prefix 'syn-' in 'sygchairei' to maintain the structural wordplay contrasting unrighteousness and truth.
  • v7: all things it bears, all things it believes, all things it hopes, all things it endures — Replicates the emphatic anaphoric placement of 'πάντα' exactly at the beginning of the four successive clauses.
  • v8: prophecies, languages, knowledge — Strictly preserves the shift in grammatical number from the plural manifestations to the singular state.
  • v8: be done away with — Consistently translates 'katargeō' across verses 8, 10, and 11 to reflect the conceptual rendering inactive or doing away with.
  • v10: the complete — Renders 'teleion' as 'the complete' to contrast accurately with 'the partial', leaving its application (eschatological return vs completed canon) deliberately open as deeply disputed among traditions.
  • v11: felt — Distinguishes 'phroneō' as feeling or mindset from the more strictly cognitive 'logizomai' that follows.
  • v11: reasoned — Delineates the cognitive escalation to reasoning inherent in 'logizomai'.
  • v11: have done away with — Translates 'katērgēka' consistently to highlight the cognate theological link between individual maturation and eschatological cessation seen in verses 8 and 10.
  • v12: in a mirror, dimly — Renders 'esoptrou' as 'mirror', acknowledging the contextual reference to Corinth's mirror industry, and 'ainigmati' as 'dimly'.
  • v12: know / will fully know / was fully known — Preserves the intensive semantic escalation created by the prefix 'epi-' on the verb for knowing.
  • v13: greatest — Translates the Hellenistic comparative 'meizōn' logically as a superlative since it operates among a specified triad.
值得了解的局限性
  • 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.

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