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Modelo:: gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)
Generado:: Oct 9, 2026, 12:24 AM UTC
Method:: claim-audited, source-language-based, family-weighted

Auditoría de consistencia entre etapas: aprobada — datos de traducción, aritmética de niveles, vocabulario de prosa y motivos de las Elecciones realizadas verificados entre sí y con los textos impresos.

Paso 1Leer el pasaje en todas las traducciones de dominio público

7 translations, fed to every step. The AI-generated NCB is never a source.

WEB · World English Bible

¹The third day, there was a wedding in Cana of Galilee. Jesus’ mother was there. ²Jesus also was invited, with his disciples, to the wedding. ³When the wine ran out, Jesus’ mother said to him, “They have no wine.” ⁴Jesus said to her, “Woman, what does that have to do with you and me? My hour has not yet come.” ⁵His mother said to the servants, “Whatever he says to you, do it.” ⁶Now there were six water pots of stone set there after the Jews’ way of purifying, containing two or three metretes apiece. ⁷Jesus said to them, “Fill the water pots with water.” So they filled them up to the brim. ⁸He said to them, “Now draw some out, and take it to the ruler of the feast.” So they took it. ⁹When the ruler of the feast tasted the water now become wine, and didn’t know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom ¹⁰and said to him, “Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!” ¹¹This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. ¹²After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. ¹³The Passover of the Jews was at hand, and Jesus went up to Jerusalem. ¹⁴He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. ¹⁵He made a whip of cords and drove all out of the temple, both the sheep and the oxen; and he poured out the changers’ money and overthrew their tables. ¹⁶To those who sold the doves, he said, “Take these things out of here! Don’t make my Father’s house a marketplace!” ¹⁷His disciples remembered that it was written, “Zeal for your house will eat me up.” ¹⁸The Jews therefore answered him, “What sign do you show us, seeing that you do these things?” ¹⁹Jesus answered them, “Destroy this temple, and in three days I will raise it up.” ²⁰The Jews therefore said, “It took forty-six years to build this temple! Will you raise it up in three days?” ²¹But he spoke of the temple of his body. ²²When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture and the word which Jesus had said. ²³Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. ²⁴But Jesus didn’t entrust himself to them, because he knew everyone, ²⁵and because he didn’t need for anyone to testify concerning man; for he himself knew what was in man.

KJV · King James Version

¹And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: ²And both Jesus was called, and his disciples, to the marriage. ³And when they wanted wine, the mother of Jesus saith unto him, They have no wine. ⁴Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. ⁵His mother saith unto the servants, Whatsoever he saith unto you, do it. ⁶And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. ⁷Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. ⁸And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. ⁹When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, ¹⁰And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. ¹¹This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. ¹²After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days. ¹³And the Jews’ passover was at hand, and Jesus went up to Jerusalem, ¹⁴And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: ¹⁵And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; ¹⁶And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. ¹⁷And his disciples remembered that it was written, The zeal of thine house hath eaten me up. ¹⁸Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? ¹⁹Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. ²⁰Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? ²¹But he spake of the temple of his body. ²²When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. ²³Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. ²⁴But Jesus did not commit himself unto them, because he knew all men, ²⁵And needed not that any should testify of man: for he knew what was in man.

ASV · American Standard Version

¹And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: ²and Jesus also was bidden, and his disciples, to the marriage. ³And when the wine failed, the mother of Jesus saith unto him, They have no wine. ⁴And Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. ⁵His mother saith unto the servants, Whatsoever he saith unto you, do it. ⁶Now there were six waterpots of stone set there after the Jews’ manner of purifying, containing two or three firkins apiece. ⁷Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. ⁸And he saith unto them, Draw out now, and bear unto the ruler of the feast. And they bare it. ⁹And when the ruler of the feast tasted the water now become wine, and knew not whence it was (but the servants that had drawn the water knew), the ruler of the feast calleth the bridegroom, ¹⁰and saith unto him, Every man setteth on first the good wine; and when men have drunk freely, then that which is worse: thou hast kept the good wine until now. ¹¹This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him. ¹²After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples; and there they abode not many days. ¹³And the passover of the Jews was at hand, and Jesus went up to Jerusalem. ¹⁴And he found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: ¹⁵and he made a scourge of cords, and cast all out of the temple, both the sheep and the oxen; and he poured out the changers’ money, and overthrew their tables; ¹⁶and to them that sold the doves he said, Take these things hence; make not my Father’s house a house of merchandise. ¹⁷His disciples remembered that it was written, Zeal for thy house shall eat me up. ¹⁸The Jews therefore answered and said unto him, What sign showest thou unto us, seeing that thou doest these things? ¹⁹Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. ²⁰The Jews therefore said, Forty and six years was this temple in building, and wilt thou raise it up in three days? ²¹But he spake of the temple of his body. ²²When therefore he was raised from the dead, his disciples remembered that he spake this; and they believed the scripture, and the word which Jesus had said. ²³Now when he was in Jerusalem at the passover, during the feast, many believed on his name, beholding his signs which he did. ²⁴But Jesus did not trust himself unto them, for that he knew all men, ²⁵and because he needed not that any one should bear witness concerning man; for he himself knew what was in man.

YLT · Young's Literal Translation

¹And the third day a marriage happened in Cana of Galilee, and the mother of Jesus was there, ²and also Jesus was called, and his disciples, to the marriage; ³and wine having failed, the mother of Jesus saith unto him, `Wine they have not;' ⁴Jesus saith to her, `What--to me and to thee, woman? not yet is mine hour come.' ⁵His mother saith to the ministrants, `Whatever he may say to you--do.' ⁶And there were there six water-jugs of stone, placed according to the purifying of the Jews, holding each two or three measures. ⁷Jesus saith to them, `Fill the water-jugs with water;' and they filled them--unto the brim; ⁸and he saith to them, `Draw out, now, and bear to the director of the apartment;' and they bare. ⁹And as the director of the apartment tasted the water become wine, and knew not whence it is, (but the ministrants knew, who have drawn the water,) the director of the feast doth call the bridegroom, ¹⁰and saith to him, `Every man, at first, the good wine doth set forth; and when they may have drunk freely, then the inferior; thou didst keep the good wine till now.' ¹¹This beginning of the signs did Jesus in Cana of Galilee, and manifested his glory, and his disciples believed in him; ¹²after this he went down to Capernaum, he, and his mother, and his brethren, and his disciples; and there they remained not many days. ¹³And the passover of the Jews was nigh, and Jesus went up to Jerusalem, ¹⁴and he found in the temple those selling oxen, and sheep, and doves, and the money-changers sitting, ¹⁵and having made a whip of small cords, he put all forth out of the temple, also the sheep, and the oxen; and of the money-changers he poured out the coins, and the tables he overthrew, ¹⁶and to those selling the doves he said, `Take these things hence; make not the house of my Father a house of merchandise.' ¹⁷And his disciples remembered that it is written, `The zeal of Thy house did eat me up;' ¹⁸the Jews then answered and said to him, `What sign dost thou shew to us--that thou dost these things?' ¹⁹Jesus answered and said to them, `Destroy this sanctuary, and in three days I will raise it up.' ²⁰The Jews, therefore, said, `Forty and six years was this sanctuary building, and wilt thou in three days raise it up?' ²¹but he spake concerning the sanctuary of his body; ²²when, then, he was raised out of the dead, his disciples remembered that he said this to them, and they believed the Writing, and the word that Jesus said. ²³And as he was in Jerusalem, in the passover, in the feast, many believed in his name, beholding his signs that he was doing; ²⁴and Jesus himself was not trusting himself to them, because of his knowing all <FI>men<Fi> , ²⁵and because he had no need that any should testify concerning man, for he himself was knowing what was in man.

Darby · Darby Translation

¹And on the third day a marriage took place in Cana of Galilee, and the mother of Jesus was there. ²And Jesus also, and his disciples, were invited to the marriage. ³And wine being deficient, the mother of Jesus says to him, They have no wine. ⁴Jesus says to her, What have I to do with thee, woman? mine hour has not yet come. ⁵His mother says to the servants, Whatever he may say to you, do. ⁶Now there were standing there six stone water-vessels, according to the purification of the Jews, holding two or three measures each. ⁷Jesus says to them, Fill the water-vessels with water. And they filled them up to the brim. ⁸And he says to them, Draw out now, and carry [it] to the feast-master. And they carried [it]. ⁹But when the feast-master had tasted the water which had been made wine (and knew not whence it was, but the servants knew who drew the water), the feast-master calls the bridegroom, ¹⁰and says to him, Every man sets on first the good wine, and when [men] have well drunk, then the inferior; thou hast kept the good wine till now. ¹¹This beginning of signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him. ¹²After this he descended to Capernaum, he and his mother and his brethren and his disciples; and there they abode not many days. ¹³And the passover of the Jews was near, and Jesus went up to Jerusalem. ¹⁴And he found in the temple the sellers of oxen and sheep and doves, and the money-changers sitting; ¹⁵and, having made a scourge of cords, he cast [them] all out of the temple, both the sheep and the oxen; and he poured out the change of the money-changers, and overturned the tables, ¹⁶and said to the sellers of doves, Take these things hence; make not my Father's house a house of merchandise. ¹⁷[And] his disciples remembered that it is written, The zeal of thy house devours me. ¹⁸The Jews therefore answered and said to him, What sign shewest thou to us, that thou doest these things? ¹⁹Jesus answered and said to them, Destroy this temple, and in three days I will raise it up. ²⁰The Jews therefore said, Forty and six years was this temple building, and thou wilt raise it up in three days? ²¹But he spoke of the temple of his body. ²²When therefore he was raised from among [the] dead, his disciples remembered that he had said this, and believed the scripture and the word which Jesus had spoken. ²³And when he was in Jerusalem, at the passover, at the feast, many believed on his name, beholding his signs which he wrought. ²⁴But Jesus himself did not trust himself to them, because he knew all [men], ²⁵and that he had not need that any should testify of man, for himself knew what was in man.

Webster · Webster Bible

¹And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there. ²And both Jesus was called, and his disciples, to the marriage. ³And when they wanted wine, the mother of Jesus saith to him, They have no wine. ⁴Jesus saith to her, Woman, what have I to do with thee? my hour is not yet come. ⁵His mother saith to the servants, Whatever he saith to you, do [it]. ⁶And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. ⁷Jesus saith to them, Fill the waterpots with water. And they filled them to the brim. ⁸And he saith to them, Draw out now, and bear to the governor of the feast. And they bore [it]. ⁹When the ruler of the feast had tasted the water that was made wine, and knew not whence it was; (but the servants who drew the water knew) the governor of the feast called the bridegroom, ¹⁰And saith to him, Every man at the beginning presenteth good wine; and when men have well drank, then that which is worse: [but] thou hast kept the good wine until now. ¹¹This beginning of miracles Jesus performed in Cana of Galilee, and manifested his glory; and his disciples believed on him. ¹²After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples; and they continued there not many days. ¹³And the Jews' passover was at hand, and Jesus went up to Jerusalem, ¹⁴And found in the temple those that sold oxen, and sheep, and doves, and the changers of money, sitting: ¹⁵And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; ¹⁶And said to them that sold doves, Take these things hence: make not my Father's house a house of merchandise. ¹⁷And his disciples remembered that it was written, The zeal of thy house hath eaten me up. ¹⁸Then answered the Jews, and said to him, What sign showest thou to us, seeing that thou doest these things? ¹⁹Jesus answered and said to them, Destroy this temple, and in three days I will raise it up. ²⁰Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? ²¹But he spoke of the temple of his body. ²²When therefore he had risen from the dead, his disciples remembered that he had said this to them: and they believed the scripture, and the word which Jesus had spoken. ²³Now when he was in Jerusalem at the passover, in the feast [day], many believed in his name, when they saw the miracles which he performed. ²⁴But Jesus did not commit himself to them, because he knew all [men]. ²⁵And needed not that any should testify concerning man: for he knew what was in man.

DRC · Douay-Rheims (Challoner)

¹And the third day, there was a marriage in Cana of Galilee: and the mother of Jesus was there. ²And Jesus also was invited, and his disciples, to the marriage. ³And the wine failing, the mother of Jesus saith to him: They have no wine. ⁴And Jesus saith to her: Woman, what is that to me and to thee? my hour is not yet come. ⁵His mother saith to the waiters: Whatsoever he shall say to you, do ye. ⁶Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. ⁷Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim. ⁸And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. ⁹And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, ¹⁰And saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now. ¹¹This beginning of miracles did Jesus in Cana of Galilee; and manifested his glory, and his disciples believed in him. ¹²After this he went down to Capharnaum, he and his mother, and his brethren, and his disciples: and they remained there not many days. ¹³And the pasch of the Jews was at hand, and Jesus went up to Jerusalem. ¹⁴And he found in the temple them that sold oxen and sheep and doves, and the changers of money sitting. ¹⁵And when he had made, as it were, a scourge of little cords, he drove them all out of the temple, the sheep also and the oxen, and the money of the changers he poured out, and the tables he overthrew. ¹⁶And to them that sold doves he said: Take these things hence, and make not the house of my Father a house of traffic. ¹⁷And his disciples remembered, that it was written: The zeal of thy house hath eaten me up. ¹⁸The Jews, therefore, answered, and said to him: What sign dost thou shew unto us, seeing thou dost these things? ¹⁹Jesus answered, and said to them: Destroy this temple, and in three days I will raise it up. ²⁰The Jews then said: Six and forty years was this temple in building; and wilt thou raise it up in three days? ²¹But he spoke of the temple of his body. ²²When therefore he was risen again from the dead, his disciples remembered, that he had said this, and they believed the scripture, and the word that Jesus had said. ²³Now when he was at Jerusalem, at the pasch, upon the festival day, many believed in his name, seeing his signs which he did. ²⁴But Jesus did not trust himself unto them, for that he knew all men, ²⁵And because he needed not that any should give testimony of man: for he knew what was in man.

Paso 2Each eligible tradition reads the chapter — 12 voting profiles across 3 families

Perfiles aislados generados por IA que no se comunican entre sí. Conscientes del género literario y honestos respecto al material escaso.

Ancient Communions · The undivided-church and pre-Reformation episcopal traditions.

Catholicaudit ✓

Lente interpretativo dado al modelo:Roman Catholic tradition drawing on both Latin AND Eastern Catholic sources — and actually showing the Eastern dimension, not merely promising it: Scripture within Sacred Tradition and the Magisterium (the Catechism, the Latin Fathers, Augustine, Aquinas and the scholastics, the councils) together with the Eastern Catholic churches in communion with Rome and the Greek and Syriac Fathers they share. Sacramental and typological reading. Distinguish teaching shared across the whole Catholic communion from emphases specific to the Latin or to the Eastern Catholic churches.

Significado inmediato — In John 2, Jesus attends a wedding in Cana of Galilee with his mother and disciples. When the wine runs out, Mary intercedes, and despite stating his hour has not yet come, Jesus miraculously transforms Jewish purification water into superabundant, superior wine. This first sign manifests his glory and prompts his disciples' belief. The narrative then shifts to Jerusalem for Passover, where Jesus forcefully drives money-changers and animal sellers from the Temple with a whip of cords, declaring it his Father's house. When asked by the authorities for a sign to justify his actions, he prophesies the destruction and resurrection of the 'temple of his body' in three days.

Reception — Catholic exegesis approaches this chapter as a cornerstone for Mariology, sacramental theology, and Christology, drawing heavily on both Latin and Eastern traditions. Mary's intercession is read as establishing her role as Mediatrix; Thomas Aquinas notes that her plea demonstrates her unique intercessory power. Jesus' response, addressing her as 'Woman' (v. 4), is read not as a rebuke, but as a profound typological title identifying her as the New Eve, cooperating in the redemption just as the first Eve cooperated in the fall. Mary's instruction to the servants, 'Whatever he says to you, do it' (v. 5), forms the definitive Catholic expression of Marian devotion, which always points to absolute obedience to Christ. The miracle itself is read sacramentally. The Council of Trent taught that Christ's presence at Cana affirmed the goodness of marriage and elevated it to a sacrament. Eastern voices like Cyril of Alexandria emphasize that Christ physically attended to bless and sanctify the very principle of human generation. The transformation of water into wine is read by Augustine of Hippo as the transition from the Old Covenant to the New, and as a typological prefigurement of the Eucharist. Ephrem the Syrian echoes this in the Syriac tradition, seeing the wine as the medicine of life replacing the water of the old law. Finally, the cleansing of the Temple and Jesus' identification of the temple with his body (v. 21) is read as pointing toward his bodily Resurrection and laying the foundation for the ecclesiology of the Church as the Mystical Body of Christ.

Application — The wedding at Cana holds a prominent place in Catholic liturgical and devotional life. It is an essential Gospel reading for Nuptial Masses in the Roman Rite, reinforcing the sacramental nature of marriage. In the Byzantine Catholic tradition, the miracle at Cana is liturgically linked with the Theophany, celebrated as a manifestation of divine glory. Devotionally, Pope John Paul II instituted the Wedding at Cana as the Second Luminous Mystery of the Rosary, inviting the faithful to meditate on Christ's self-manifestation and Mary's effective intercession.

Autoridades nombradas:Thomas Aquinas — Commentary on the Gospel of St. John · Augustine of Hippo — Tractates on the Gospel of John · Council of Trent — Decree on the Sacrament of Matrimony · Cyril of Alexandria — Commentary on John · Ephrem the Syrian — Commentary on Tatian's Diatessaron · Pope John Paul II — Rosarium Virginis Mariae

auditoría a nivel de afirmación (6 comprobaciones)

✓ Jesus' address of his mother as 'Woman' points typologically to her role as the
✓ Mary's instruction to the servants serves as the perfect model of Marian devotio
✓ The water turned into wine typologically prefigures the Eucharistic wine and the
✓ Christ's physical presence at the wedding establishes the sacramental dignity an
✓ The sanctuary of his body refers to his physical resurrection and forms the basi
✓ The wedding at Cana is prayed as the Second Luminous Mystery of the Rosary.

Eastern Orthodoxaudit ✓

Lente interpretativo dado al modelo:Eastern Orthodox tradition: Scripture within Holy Tradition and the consensus of the Fathers (patristic consensus). Emphases on theosis, the liturgy, the Septuagint text, apophatic mystery over precise definition, and the seven Ecumenical Councils.

Significado inmediato — John 2 narrates Jesus's first miraculous sign at a wedding in Cana of Galilee, performed after his mother notes the wine has run out. By turning water meant for Jewish purification into superior wine, he reveals his glory and his disciples believe. Subsequently, Jesus goes to Jerusalem for the Passover, violently drives merchants and money-changers from the temple courtyard, and declares that if the temple of his body is destroyed, he will raise it in three days. The chapter concludes by noting his omniscience regarding human nature, as he refuses to entrust himself to those who merely believed because of the signs.

Reception — Eastern Orthodox reception heavily emphasizes the Cana narrative for both Mariology and sacramental theology. The Theotokos (Mary) is viewed as the preeminent intercessor; her statement that they have no wine and her instruction to the servants to do whatever he says demonstrate her confident mediation and total alignment with the divine will. Cyril of Alexandria notes that Christ's initial reply regarding his hour does not imply a rejection of his mother, but rather establishes that his miracles are performed according to the divine economy, though he condescends to her request. Furthermore, patristic consensus, articulated by John Chrysostom, interprets Christ's physical presence at the wedding as the definitive sanctification of marriage, elevating a natural institution into a holy mystery. The transformation of water into wine is widely read as a type of the Eucharist and of theosis, the transfiguration of human nature by divine grace. In the temple cleansing, Christ's identification of his body as the true temple is foundational for Orthodox Christology, emphasizing the hypostatic union and the bodily resurrection. Finally, his knowledge of what was in man is read by the Fathers as a clear proof of his uncreated, divine omniscience.

Application — The most prominent Orthodox application of John 2 is liturgical: the narrative of the wedding at Cana serves as the appointed Gospel reading for the Sacrament of Holy Matrimony (the Service of the Crowning). The priest's prayers repeatedly invoke Christ's blessing at Cana, petitioning God to transform the couple's life just as water was transformed into wine. The Theotokos's intercession at Cana is also foundational for Orthodox prayer life, directly informing the continuous invocation of her prayers in the Divine Liturgy and private devotion. Ascetically, the cleansing of the temple is frequently applied to the nous (intellect) and the heart; Orthodox spiritual writers exhort the faithful to drive out the merchants of earthly passions and distracting thoughts so that the inner temple may be dedicated entirely to the worship of the Father.

Autoridades nombradas:John Chrysostom — Homilies on the Gospel of John · Cyril of Alexandria — Commentary on John · The Great Euchologion — Service of the Crowning (Holy Matrimony)

auditoría a nivel de afirmación (7 comprobaciones)

✓ Mary's intervention at the wedding demonstrates her role as the preeminent inter
✓ Christ's presence at Cana sanctifies marriage, elevating it to a sacrament or ho
✓ The transformation of water into wine serves as a type for theosis and the Eucha
✓ Christ's identification of his body as the temple establishes the physical reali
✓ Jesus's knowledge of the inner state of all people proves his uncreated, divine
✓ The narrative of the wedding at Cana is read as the Gospel pericope during the O
✓ The cleansing of the temple is applied ascetically as a metaphor for purifying t

Oriental Orthodoxaudit ✓

Lente interpretativo dado al modelo:Oriental Orthodox tradition (Coptic, Ethiopian, Armenian, Syriac): Scripture within the tradition of the first three Ecumenical Councils and the miaphysite Fathers (Athanasius, Cyril of Alexandria, Severus of Antioch). Deeply liturgical, ascetic, and typological reading; some of these churches hold wider canons.

Significado inmediato — John 2 presents the inaugural signs of Jesus' public ministry. First, He attends a wedding in Cana of Galilee where, prompted by His mother, He miraculously transforms water intended for Jewish purification rites into fine wine (vv. 1-11). This act manifests His glory and elicits the belief of His disciples. The narrative then follows Jesus to Jerusalem for the Passover, where He zealously drives merchants and money-changers from the Temple (vv. 12-17). When challenged by the authorities to provide a sign justifying His actions, He prophesies the destruction and resurrection of the 'temple' of His body in three days (vv. 18-25).

Reception — The Oriental Orthodox reception of John 2 is profoundly shaped by the Christology of the miaphysite Fathers, who read the chapter as a unified demonstration of the one incarnate nature of God the Word. In his 'Commentary on the Gospel of John', Cyril of Alexandria emphasizes that the Word made flesh attended the wedding at Cana to bless the root of human generation and sanctify the institution of marriage. Cyril reads the miracle typologically: the water in the stone jars of Jewish purification (v. 6) represents the insipid, shadowy law, which Christ transforms into the rich, gladdening wine of the Gospel and the New Covenant. The cleansing of the Temple and Jesus' subsequent prophecy (vv. 19-21) serve as pivotal texts for Oriental Orthodox Christology. Against dyophysite (two-nature) divisions, Severus of Antioch points to Jesus' words, 'I will raise it up,' to demonstrate that the Word did not dwell in a separate human person. Rather, the flesh was His very own. It is the one Christ who both wields the whip in human zeal and possesses the divine, sovereign authority to resurrect His own temple. Furthermore, Mary’s mediation at Cana (v. 3) establishes a characteristic emphasis on her intercessory role as the Theotokos. Her instruction to the servants, 'Whatever he says to you, do it' (v. 5), is viewed as the paradigm of her ministry, leading the faithful directly to her Son. Syriac authorities like Jacob of Serugh expand on the Cana miracle, seeing the new wine as a clear prefiguration of the Eucharistic blood, poured out to gladden the Church.

Application — The narrative of Cana deeply permeates Oriental Orthodox liturgical and sacramental life. This chapter is the mandatory Gospel reading for the Sacrament of Holy Matrimony (the Rite of Crowning) across the Coptic, Syriac, Armenian, and Ethiopian traditions. During the rite, the priest explicitly petitions Christ to bless the couple just as He blessed the wedding in Cana of Galilee. In the Coptic Orthodox Church, the Miracle at Cana is celebrated liturgically as one of the Seven Minor Feasts of the Lord (on 13 Tobi), highlighting it as a profound theophany where Christ 'manifested his glory' (v. 11). The Armenian Apostolic and Syriac Orthodox traditions similarly weave this chapter into the broader season of Epiphany/Theophany. Hymnography during these feasts heavily praises the Theotokos for her intercession and extols Christ for transforming the water of the old covenant into the Eucharistic wine of the new.

Autoridades nombradas:Cyril of Alexandria — Commentary on the Gospel of John · Severus of Antioch — Cathedral Homilies · Jacob of Serugh — Homilies

auditoría a nivel de afirmación (6 comprobaciones)

✓ Jesus attended the wedding at Cana to bless human generation and sanctify the in
✓ The transformation of purification water into wine represents the replacement of
✓ Jesus' declaration that He will raise His body proves the inseparable union of H
✓ Mary's words to Jesus and the servants establish her ongoing intercessory role a
✓ The account of the wedding at Cana serves as the central Gospel reading for the
✓ The miracle at Cana is commemorated as a distinct minor feast and theophany with

Reformation Traditions · The magisterial churches of the sixteenth-century Reformation.

Anglican / Episcopalaudit ✓

Lente interpretativo dado al modelo:Anglican tradition (including the Episcopal Church): Scripture read with tradition and reason (Hooker); the Book of Common Prayer and the Thirty-Nine Articles; a comprehensiveness spanning evangelical, anglo-catholic, and broad/progressive readings — name that spectrum where the passage has been read across it.

Significado inmediato — The narrative describes two major events at the beginning of Jesus' public ministry. In verses 1-11, Jesus attends a wedding at Cana with his mother and disciples. When the wine runs out, his mother informs him. After initially stating that his hour has not yet come, Jesus instructs servants to fill six stone water jars—explicitly identified as being used for Jewish purification rites—with water. The water becomes wine, which the steward of the feast notes is of higher quality than what was served first. The text identifies this event as the first of Jesus' signs, manifesting his glory and prompting his disciples to believe in him. In verses 12-25, Jesus travels to Jerusalem for the Passover festival. He forcefully clears the temple courtyard of merchants and money-changers using a whip of cords, overturning tables and declaring that his Father's house should not be a marketplace. When asked for a sign to justify his actions, he replies, 'Destroy this temple, and in three days I will raise it up.' The narrative explicitly clarifies that he was speaking of the temple of his body, a statement his disciples recall and understand only after his resurrection.

Reception — The Book of Common Prayer establishes the canonical baseline for Anglican reception of this chapter by incorporating the Cana narrative (vv. 1-11) into the liturgy for the Solemnization of Matrimony, citing Christ's presence as that which 'adorned and beautified' the honorable estate of marriage. Theologically, the chapter is read across the comprehensiveness of the Anglican spectrum. Anglo-Catholic and Broad Church figures, such as William Temple, read the transformation of water into wine (vv. 6-11) as a profound statement on the Incarnation and a sacramental foreshadowing of the Eucharist, where ordinary earthly elements are hallowed and transformed. The interaction between Jesus and his mother (vv. 3-5) highlights internal traditional tensions: Evangelical Anglicans, echoing the Reformation concerns of the Thirty-Nine Articles regarding invocation, often read Jesus' response ('Woman, what have I to do with thee?') as a gentle rebuke that establishes Christ's sole mediatorial role. Conversely, Anglo-Catholic readings emphasize Mary's directive to the servants ('Whatever he says to you, do it') as the ultimate model of faithful Christian obedience and intercession. The temple cleansing (vv. 13-17) is received as a demonstration of divine zeal; progressive and Broad Church traditions frequently emphasize Jesus' prophetic disruption of exploitative economic and religious systems, while the identification of the temple with Christ's body (v. 21) grounds the Anglican ecclesiological understanding of the Church as the mystical body of Christ.

Application — Liturgically, the wedding at Cana is a cornerstone of the Epiphany season (read on the Second Sunday after the Epiphany), applied to reveal the manifestation of Christ's divine glory to the world. It is also applied pastorally in pre-marital counseling and wedding homilies to affirm God's blessing on human joy and domestic life. The cleansing of the temple is typically appointed during Lent, applied as a call for corporate self-examination. Parishes use this text to challenge modern church structures, ensuring that the community's practices do not commodify the gospel or create barriers to genuine worship.

Autoridades nombradas:The Book of Common Prayer — The Book of Common Prayer (1549, 1662, 1979) · William Temple — Readings in St. John's Gospel · J.C. Ryle — Expository Thoughts on the Gospels

auditoría a nivel de afirmación (6 comprobaciones)

✓ The narrative details Jesus turning water from Jewish purification jars into win
✓ Jesus explicitly identifies the 'temple' that will be destroyed and raised in th
✓ Jesus' attendance and first miracle at Cana are liturgically invoked to affirm t
✓ The transformation of water into wine is read sacramentally as an anticipation o
✓ Jesus' interaction with Mary is read by Evangelicals as a defense of Christ's so
✓ The chapter is applied liturgically in Epiphany to highlight the manifestation o

Lutheranaudit ✓

Lente interpretativo dado al modelo:Lutheran tradition (the Book of Concord): the law–gospel distinction, justification by faith alone, sola scriptura held with the ecumenical creeds, the theology of the cross, and sacramental realism.

Significado inmediato — The narrative details the beginning of Jesus' public ministry with two major events: His first sign at a wedding in Cana, where He turns water into wine and manifests His glory (2:1-11), and His cleansing of the temple in Jerusalem during the Passover (2:13-17). In the temple, Jesus confronts the merchants and prophesies His own death and resurrection by identifying His body as the true temple (2:18-22). The chapter concludes by noting that while many believed due to His signs, Jesus did not entrust Himself to them because of His complete knowledge of human nature (2:23-25).

Reception — Lutheran reception of John 2 places heavy emphasis on the wedding at Cana, reading it through the theology of the cross and the doctrine of vocation. Martin Luther extensively preached on Christ's presence at the wedding (2:1-2) to defend the 'estate of marriage' as a holy, divine institution, countering medieval monastic ideals that elevated celibacy above domestic life. Furthermore, the interaction between Jesus and Mary (2:3-5) is a classic Lutheran locus for understanding the nature of faith. Jesus’ seemingly harsh rebuke in verse 4 is interpreted as God hiding His grace behind a mask of severity. Mary’s response—telling the servants to obey Him anyway (2:5)—is heralded as the supreme example of faith: clinging to God's inherent goodness and Word even when He appears angry or refuses immediate help. In the temple cleansing, the distinction between true and false worship is highlighted. The physical temple, marred by human commerce and works-righteousness (2:14-16), gives way to the true temple of Christ's physical body (2:21), pointing toward justification accomplished solely through His death and resurrection. Finally, Jesus’ refusal to entrust Himself to the crowds because He 'knew what was in man' (2:24-25) is traditionally read as a testament to both Christ's divine omniscience and the total depravity of fallen humanity (original sin), emphasizing that human nature cannot be trusted to generate its own salvation.

Application — Lutheran pastors frequently apply the wedding at Cana in marriage liturgies and pastoral care, assuring couples that Christ is actively present in the ordinary, earthly estate of marriage, blessing its daily struggles and joys. Mary’s exemplary faith is applied to believers experiencing suffering, delayed answers to prayer, or the 'hiddenness' of God (Anfechtung). Christians are taught to pray and trust as Mary did, looking past God's apparent silence or rebuke to rely solely on His promises. The cleansing of the temple is applied as a continuous warning against turning the church into a marketplace of human merits or works, directing the congregation to find God's presence and grace exclusively in the crucified and risen body of Christ, distributed in Word and Sacrament.

Autoridades nombradas:Martin Luther — Sermons on the Gospel of St. John: Chapters 1-4 · Martin Luther — Church Postil · Johann Gerhard — Loci Theologici

auditoría a nivel de afirmación (5 comprobaciones)

✓ Christ's presence at the wedding in Cana affirms marriage as a holy and God-plea
✓ Mary demonstrates exemplary faith by trusting in Christ's goodness and directing
✓ The true temple and site of worship is not a building of commerce, but the resur
✓ Jesus' profound knowledge of human nature and refusal to trust it serves as a wi
✓ Believers are encouraged to emulate Mary's faith during trials, trusting God's p

Reformed / Presbyterianaudit ✓

Lente interpretativo dado al modelo:Reformed tradition (Calvin; the Westminster Standards; the Heidelberg and Belgic confessions): the sovereignty of God and covenant theology, a redemptive-historical reading of Scripture, and the regulative principle.

Significado inmediato — The narrative recounts two major public acts at the beginning of Jesus' ministry. First, he attends a wedding in Cana, where he turns water from stone purification jars into wine, a sign that reveals his glory and leads his disciples to believe (vv. 1-11). Second, during Passover in Jerusalem, Jesus drives merchants and money-changers out of the temple with a whip, declaring they have made his Father's house a marketplace (vv. 13-17). When Jewish leaders demand a sign to justify this action, Jesus replies, 'Destroy this temple, and in three days I will raise it up.' The text explicitly notes he was speaking of the temple of his body, a statement his disciples remember and understand only after his resurrection (vv. 18-22). Finally, while many believe in his name because of his signs, the narrative states that Jesus does not entrust himself to them because he knows what is in man (vv. 23-25).

Reception — Reformed covenant theology reads the cleansing of the temple and Jesus' subsequent teaching as a pivotal redemptive-historical transition. Herman Ridderbos highlights how Jesus' identification of his body as the true sanctuary (v. 21) shows that Old Covenant architectural and cultic structures were typological shadows finding their fulfillment in his incarnation and resurrection. The cleansing of the temple itself (vv. 13-17) is strongly associated with the regulative principle of worship. John Calvin argues that Jesus' zeal to purge the temple of human inventions and marketplace dynamics establishes his authority to reform the church and maintain pure worship. Regarding Jesus' interaction with his mother (v. 4), Calvin interprets the firm distancing as proof that Jesus' mediatorial office operates entirely independent of human familial authority. Furthermore, Reformed anthropology draws on verses 24-25 as evidence of total depravity; Calvin notes that Jesus' refusal to entrust himself to the crowds demonstrates the fundamental untrustworthiness and corruption of fallen human nature, contrasting superficial, signs-based belief with true saving faith.

Application — The Reformed tradition applies this chapter by calling the church to continuous self-reformation in its worship, striving to keep the gathering of believers free from consumerism and pragmatic inventions that distract from God's commands. It also prompts serious self-examination, warning congregants against a superficial, culturally agreeable faith that marvels at Jesus' works but remains unregenerate. Additionally, the miracle at Cana is often cited in pastoral settings to affirm the goodness of the created order and the institution of marriage, displaying Christ's lordship over ordinary earthly joys.

Autoridades nombradas:John Calvin — Commentary on the Gospel According to John · John Calvin — Commentary on the Gospel According to John · Herman Ridderbos — The Gospel of John: A Theological Commentary

auditoría a nivel de afirmación (7 comprobaciones)

✓ Jesus turns water from purification jars into wine at a wedding in Cana, reveali
✓ Jesus drives merchants and money-changers from the temple with a whip, accusing
✓ When challenged for a sign, Jesus states that if the temple is destroyed he will
✓ Jesus' mediatorial work is independent of human familial authority, as demonstra
✓ The physical temple and its Old Covenant cultus are typological shadows that fin
✓ The inherent corruption of fallen human nature is revealed by Jesus' refusal to
✓ The church must constantly reform its worship to eliminate human inventions and

Free-Church & Revival Traditions · Believers'-church, revival, and restorationist movements.

Baptistaudit ✓

Lente interpretativo dado al modelo:Baptist tradition (e.g. the 1689 Second London Confession, the Baptist Faith & Message — note the range): believers' baptism, congregational polity, liberty of conscience, a memorial reading of the ordinances, and strong emphasis on personal conversion and biblical authority.

Significado inmediato — In its immediate narrative context, John 2 establishes Jesus' authority and the revelation of his glory at the outset of his public ministry. He performs his first sign at a wedding in Cana by turning water into wine, which manifests his glory and prompts his disciples to believe (vv. 1-11). He then travels to Jerusalem for the Passover, where he drives merchants and money-changers out of the temple, declaring it his Father's house (vv. 13-17). When challenged by the Jewish leaders to produce a sign justifying his actions, Jesus predicts the destruction and raising of the temple of his body—a prophecy his disciples later remember and believe after his resurrection (vv. 18-22). During the feast, many believe in his name because of his miraculous signs, but Jesus does not entrust himself to them, knowing the true, unregenerate condition of the human heart (vv. 23-25).

Reception — Baptists have historically read John 2 through the lenses of regenerate church membership, the necessity of personal conversion, and Christ's authority over the purity of worship. The closing verses (vv. 23-25) are foundational for the Baptist distinction between superficial assent and genuine saving faith. Because Jesus 'did not entrust himself' to those who believed merely on account of signs, theologians like John Gill and A.W. Pink emphasize that 'historical faith'—an intellectual agreement or emotional response—does not equate to salvation. This distinction undergirds the Baptist insistence on a credible profession of true, Spirit-wrought faith before administering believers' baptism and admitting individuals into church membership. The cleansing of the temple (vv. 13-17) is received as a demonstration of Christ's supreme authority over worship. Baptists, holding to congregational polity and a free church model, have often applied this passage to the necessity of a pure, regenerate congregation that resists secular commercialism, state entanglement, and unauthorized traditions. The miracle at Cana (vv. 1-11) is embraced as Christ's affirmation of the divine institution of marriage. However, it has also been a focal point for internal Baptist debates regarding alcohol. While early English Baptists recognized the beverage as fermented wine and preached moderation, the strong temperance movement that shaped 19th- and 20th-century American Baptists frequently led to interpretations arguing the wine was unfermented, or to covenantal agreements requiring total abstinence to prevent moral stumbling.

Application — In application, Baptist preaching draws heavily on verses 23-25 for self-examination and evangelistic appeal. Congregants are urged to examine whether their profession of faith is merely a superficial reaction to Christian culture (like the crowds) or a genuine, repentant trust in Christ (like the disciples in v. 11). The temple cleansing is applied to corporate life, calling the local church to maintain pure, Christ-centered worship and warning against turning ministry into a pragmatic or commercial enterprise. The Cana narrative is frequently read at wedding ceremonies to celebrate marriage as honored by Christ, while the details of the miracle continue to prompt pastoral instruction on Christian liberty, temperance, and holiness in personal conduct.

Autoridades nombradas:John Gill — Exposition of the New Testament · Arthur W. Pink — Exposition of the Gospel of John

auditoría a nivel de afirmación (4 comprobaciones)

✓ The miracle at Cana affirms the sanctity of marriage, though it has occasioned s
✓ The cleansing of the temple demonstrates Christ's authority to purge false worsh
✓ Jesus' refusal to entrust himself to the superficial believers demonstrates the
✓ The faith of the crowds was based merely on seeing signs, prompting pastors to c

Methodist / Wesleyan / Holinessaudit ✓

Lente interpretativo dado al modelo:Wesleyan-Holiness tradition: prevenient grace and free response, sanctification and entire sanctification / Christian perfection, the Wesleyan quadrilateral (Scripture primary, with tradition, reason, and experience), and warm-hearted practical piety.

Significado inmediato — John 2 presents two defining public actions at the beginning of Jesus' ministry. First, he attends a wedding in Cana where, upon his mother's request, he turns ceremonial washing water into superior wine (verses 1-11). This first 'sign' manifests his glory and prompts his disciples' belief. Second, Jesus travels to Jerusalem for Passover and cleanses the temple, driving out merchants and money changers with a whip of cords (verses 13-17). When challenged by the Jews for a sign to authorize this action, he predicts the destruction and resurrection of the 'temple of his body' (verses 18-22). The chapter concludes with a summary of his early Jerusalem ministry, noting that while many believed because of his signs, Jesus did not entrust himself to them due to his complete knowledge of human nature (verses 23-25).

Reception — The Wesleyan tradition reads John 2 as a profound endorsement of 'social religion' and a clear revelation of Christ's divine authority. John Wesley, in his Explanatory Notes Upon the New Testament, highlighted Jesus' presence at the Cana wedding as proof that Christianity is not an austere, ascetic faith, but one that sanctifies human relationships and social joy. Adam Clarke's Commentary on the Bible extends this, noting that Christ's transformation of the water used for Jewish purification into the wine of the feast symbolizes the shift from old covenant rituals to the abundant, life-giving grace of the Gospel. Regarding Jesus' interaction with his mother (verse 4), Wesleyan commentators have historically viewed his gentle reproof as establishing that his divine mission supersedes earthly family ties, often using this text to caution against the elevation of Mary. The conclusion of the chapter (verses 24-25) is theologically significant for Wesleyans; Jesus' refusal to trust the crowds because he 'knew what was in man' is taken as a dual testimony. First, it demonstrates his divine omniscience. Second, it underscores the Wesleyan understanding of total depravity—that human nature, apart from prevenient and saving grace, is deeply flawed, fickle, and unworthy of ultimate trust.

Application — In practical piety, Wesleyans draw on the wedding at Cana to encourage believers to participate fully in family and community life, bringing the presence of Christ into everyday celebrations and rejecting monastic withdrawal in favor of living out scriptural holiness in the midst of society. The cleansing of the temple (verses 13-16) is extensively applied within the Holiness movement as a vivid metaphor for entire sanctification. Preachers and writers, such as William Godbey in his Commentary on the New Testament, have frequently spiritualized the temple as the human heart. Just as Christ decisively drove the merchants and animals out of his Father's house, so the Holy Spirit, in a second definite work of grace, is invited to drive out the 'money changers' of inbred sin, worldly attachments, and mixed motives, purifying the believer's heart to be entirely a house of devotion to God.

Autoridades nombradas:John Wesley — Explanatory Notes Upon the New Testament · Adam Clarke — Commentary on the Bible · William Godbey — Commentary on the New Testament

auditoría a nivel de afirmación (4 comprobaciones)

✓ Jesus' attendance at the wedding demonstrates that Christianity affirms social r
✓ The transformation of the water used for Jewish purification rites represents th
✓ The cleansing of the temple is applied as a metaphor for entire sanctification,
✓ Jesus' knowledge of human nature affirms his divine omniscience and the reality

Anabaptist / Mennoniteaudit ✓

Lente interpretativo dado al modelo:Anabaptist tradition (Mennonite, Amish, Brethren, Hutterite): a Jesus-centered reading with the Sermon on the Mount as normative, believers' baptism, nonviolence and nonresistance, simple living, communal discernment, and the church as a visible community distinct from worldly power.

Significado inmediato — John 2 establishes the beginning of Jesus' public ministry through two powerful signs that point to the replacement of old institutions with the new reality of his kingdom. It opens with the wedding at Cana (verses 1-11), where Jesus turns water meant for Jewish purification rituals into abundant wine, signaling the arrival of the messianic banquet. The chapter then moves to Jerusalem, where Jesus drives merchants and money changers from the temple (verses 13-17), prophetically condemning its commercialization. When challenged for a sign to justify his actions, Jesus points to the destruction and resurrection of 'the temple of his body' (verses 18-22). The chapter concludes with Jesus demonstrating his divine insight by refusing to entrust himself to the crowds who only believed because of his miraculous signs (verses 23-25).

Reception — The Anabaptist reception of John 2 is heavily defined by its need to interpret the temple cleansing in light of Christian pacifism, as verse 15 is historically the primary text used by critics to argue that Jesus employed righteous violence. Modern Mennonite biblical scholarship, exemplified by Willard M. Swartley in the 'Believers Church Bible Commentary: John', addresses this by highlighting the Greek syntax of verse 15, which indicates that the 'whip of cords' was used to drive out the animals ('both the sheep and the oxen'), rather than being a weapon of physical violence against human beings. Thus, Jesus remains a model of nonviolent, though forceful, prophetic disruption. Additionally, the transition from the physical temple to the 'temple of his body' (verses 19-21) profoundly shaped early Anabaptist ecclesiology. Sixteenth-century leaders rejected the sanctity of state-church buildings ('steeple-houses'). Dirk Philips, in his 'Enchiridion', emphasized that the true temple is no longer made of stone, but is the living body of Christ—the visible, obedient community of gathered believers.

Application — In Anabaptist application, Mary's instruction to the servants in verse 5—'Whatever he says to you, do it'—is frequently treated as the foundational mandate for Christian discipleship, embodying the tradition's emphasis on simple, daily obedience to the teachings of Jesus over complex theological speculation. The temple cleansing is applied as a call for the church to remain distinct from the economic exploitations and commercial entanglements of worldly empires. It serves as a scriptural model for nonviolent direct action, inspiring Anabaptists to peacefully but boldly confront systemic injustice. Finally, Jesus' refusal to entrust himself to the admiring crowds (verses 24-25) is read as a warning against seeking cultural relevance or political power, reminding the community that true faith relies on the way of the cross rather than popular acclaim.

Autoridades nombradas:Willard M. Swartley — Believers Church Bible Commentary: John · Dirk Philips — Enchiridion

auditoría a nivel de afirmación (5 comprobaciones)

✓ The 'whip of cords' was used to drive out the sheep and oxen, not to strike huma
✓ The 'temple of his body' shifts the locus of God's presence from physical buildi
✓ Mary's command to the servants serves as a paradigm for the Anabaptist emphasis
✓ Jesus' clearing of the temple models nonviolent direct action against systemic e
✓ Jesus' skepticism of the crowds warns the church against relying on cultural pop

Classical Trinitarian Pentecostalaudit ✓

Lente interpretativo dado al modelo:Classical Trinitarian Pentecostal tradition (Assemblies of God, Church of God, and kindred bodies): the present continuation of the gifts of the Spirit, baptism in the Holy Spirit, divine healing, and expectancy of God's present action, read within Nicene Trinitarian faith. Do NOT attribute Word-of-Faith / prosperity or later neo-charismatic distinctives to classical Pentecostalism generally.

Significado inmediato — In this narrative, Jesus performs his first miraculous sign at a wedding in Cana by turning water into wine, thereby manifesting his glory and causing his disciples to believe (verses 1-11). Following this, he travels to Jerusalem for the Passover, where he violently drives merchants and money-changers from the temple courts, declaring it his Father's house (verses 13-17). When challenged for a sign, Jesus prophesies the destruction and resurrection of the temple of his body (verses 18-22). The chapter concludes by noting that many believed after seeing his signs, but Jesus withheld entrusting himself to them because he perfectly knew the true condition of human hearts (verses 23-25).

Reception — Classical Pentecostalism reads John 2 as foundational for its theology of continuing signs and wonders. The transformation of water into wine is received not merely as a historical proof of Christ's deity, but as the inauguration of an ongoing era of supernatural manifestation. Because Jesus 'manifested his glory' through signs (verse 11), the tradition expects that the Spirit-empowered church will continue to see miracles that point unbelievers to Christ's glory. Pentecostal scholars like Stanley M. Horton emphasize a critical tension within the chapter: while signs are expected and validly initiate belief (verse 23), Jesus' refusal to entrust himself to the crowds (verses 24-25) demonstrates that supernatural phenomena must lead to profound repentance and heart-level discipleship, not superficial thrill-seeking. Additionally, Christ's cleansing of the temple (verses 14-17) is received as a mandate for spiritual zeal and holiness, rejecting the commercialization of ministry and insisting on pure, fervent worship.

Application — The tradition applies this chapter by nurturing an active expectancy for divine intervention in everyday crises, paralleling the wedding family's lack of wine. Mary's instruction to the servants, 'Whatever he says to you, do it' (verse 5), is frequently preached as a paradigm for radical, unhesitating obedience to the promptings of the Holy Spirit. Congregations pray for 'signs' to accompany the preaching of the gospel to manifest Christ's glory today (verse 11). Simultaneously, believers are exhorted to embody the 'zeal' of verse 17, passionately guarding the church against spiritual apathy and carnality, while inviting the Holy Spirit to search their hearts so that their faith is grounded in Jesus himself rather than merely in the miracles they witness (verses 24-25).

Autoridades nombradas:Stanley M. Horton — The Gospel of John

auditoría a nivel de afirmación (4 comprobaciones)

✓ The miracle at Cana inaugurates an ongoing era of supernatural signs designed to
✓ Mary's directive to the servants serves as a model for absolute obedience to the
✓ Jesus demands purity and spiritual zeal in worship, actively opposing the commer
✓ While miracles are valid catalysts for belief, Jesus discerns human hearts and r

Seventh-day Adventistaudit ✓

Lente interpretativo dado al modelo:Seventh-day Adventist tradition: the seventh-day Sabbath, the great-controversy theme, conditional immortality, sanctuary theology, and a historicist reading of prophecy.

Significado inmediato — In John 2, Jesus attends a wedding in Cana, where He miraculously turns water into wine after the supply fails, revealing His glory to His disciples (John 2:1-11). After a brief stay in Capernaum (John 2:12), He travels to Jerusalem for the Passover and drives merchants and money-changers out of the temple with a whip of cords, declaring that they must not make His Father's house a marketplace (John 2:13-17). When the Jews demand a sign to justify His actions, Jesus states that if they destroy this temple, He will raise it up in three days (John 2:18-19). While His challengers assume He means the forty-six-year-old physical building, the narrative clarifies He is speaking of the temple of His body, a statement His disciples understand and recall only after His resurrection (John 2:20-22). Finally, although many believe in Him because of His signs at the feast, Jesus does not entrust Himself to them because He inherently knows human nature (John 2:23-25).

Reception — Seventh-day Adventist reception of this chapter focuses heavily on the nature of the wine at Cana and the theology of the temple cleansing. In the context of the tradition's health message and emphasis on temperance, the miracle at Cana is understood not as the creation of alcoholic wine, but of pure, unfermented grape juice. Ellen G. White argues in 'The Ministry of Healing' that Christ, who inspired the Old Testament warnings against intoxicating drink, would not create a beverage that clouds the mind or tempts humanity. Adventist scholars like Samuele Bacchiocchi have defended this reading linguistically and culturally in works such as 'Wine in the Bible'. Furthermore, the cleansing of the temple is read through the great-controversy and sanctuary lenses. In 'The Desire of Ages', White describes Christ's defense of the temple as a bold assertion of His Messianic authority over God's sanctuary, confronting the corrupt religious establishment and demonstrating the holiness required in the worship of God.

Application — Adventists apply Jesus' presence at the wedding to validate the sanctity of marriage and to encourage participation in wholesome social gatherings, rejecting extreme asceticism. The Cana narrative is intensely utilized in temperance education to advocate for complete abstinence from alcohol, framing the 'good wine' as fresh grape juice and urging members to care for their bodies as temples of the Holy Spirit. Additionally, the cleansing of the physical temple is applied practically to church life, instructing congregations to maintain deep reverence for places of worship and warning against the commercialization or secularization of church activities.

Autoridades nombradas:Ellen G. White — The Ministry of Healing · Samuele Bacchiocchi — Wine in the Bible · Ellen G. White — The Desire of Ages

auditoría a nivel de afirmación (5 comprobaciones)

✓ Jesus attends a wedding where He turns water into wine, revealing His glory.
✓ Jesus states that if the temple is destroyed, He will raise it in three days, re
✓ The 'good wine' created at the wedding is understood to be pure, unfermented gra
✓ Christ's expulsion of the merchants from the temple reflects His divine authorit
✓ Believers are instructed to maintain reverence in places of worship and avoid co

Restorationist / Churches of Christaudit ✓

Lente interpretativo dado al modelo:Restoration Movement tradition (Churches of Christ, Christian Churches — formally non-creedal): restore New Testament Christianity, 'speak where the Bible speaks and be silent where it is silent,' reading by direct command, apostolic example, and necessary inference; baptism by immersion for the remission of sins; the weekly Lord's Supper.

Significado inmediato — In Cana of Galilee, Jesus attends a wedding where the wine runs out. He instructs servants to fill six stone water jars with water, which becomes high-quality wine. This act is identified as his first sign, leading his disciples to believe (vv. 1-11). After a brief stay in Capernaum, Jesus goes to Jerusalem for Passover. Finding merchants selling animals and exchanging money in the temple, he drives them out with a whip of cords and overturns their tables, forbidding them from making his Father's house a marketplace (vv. 12-16). When the Jews ask for a sign to justify these actions, Jesus replies, 'Destroy this temple, and in three days I will raise it up.' While the Jews assume he means the physical building, the narrative explicitly states he is speaking of the temple of his body, a fact his disciples remember and believe after his resurrection (vv. 18-22). Many believe because of his signs, but Jesus does not entrust himself to them because he knows what is in the hearts of all people (vv. 23-25).

Reception — Within the Restoration Movement, this chapter is foundational for its evidence-based approach to faith and its strict view of biblical authority. The signs in John, beginning at Cana (vv. 1-11), are heavily emphasized as objective, historical facts. J.W. McGarvey argues that these miracles were designed to establish incontrovertible evidence of Christ's divinity, meant to produce a rational, obedient faith based on testimony. Furthermore, Jesus' action of driving out the money changers (vv. 13-16) is received as a definitive declaration of his absolute authority over divine worship. Commentators like C.E.W. Dorris highlight that Jesus' zeal reflects God's intolerance for the corruption of his ordained patterns by human expediency or commercial interest. The prophecy regarding the temple of his body (vv. 19-21) is read theologically as pointing to his bodily resurrection, which the tradition views as the ultimate, validating proof of his messianic authority that transitions God's people from the physical temple system to the new covenant.

Application — Churches of Christ consistently apply the temple cleansing (vv. 13-16) as a regulative warning for modern church practice. Preachers frequently draw on this passage to argue against the commercialization of the church, such as holding bake sales, operating secular businesses, or using the church treasury for entertainment or social meals, insisting that the church—the spiritual house of God—must remain strictly devoted to its authorized, spiritual purposes. Additionally, the chapter is heavily used in apologetics to teach that biblical faith is not a blind leap but a reasoned conclusion; just as the disciples believed after witnessing the water turned to wine (v. 11) and after remembering his words post-resurrection (v. 22), modern believers are urged to base their faith on the reliable biblical testimony of these historical signs.

Autoridades nombradas:J.W. McGarvey — The Fourfold Gospel · C.E.W. Dorris — A Commentary on the Gospel According to John

auditoría a nivel de afirmación (4 comprobaciones)

✓ The narrative records Jesus turning water to wine as his first sign, his cleansi
✓ The miracle at Cana is an objective historical demonstration of divine power mea
✓ Jesus' prophecy regarding the raising of the temple points to his bodily resurre
✓ The temple cleansing is applied as a prohibition against introducing unauthorize

Paso 3Paneles sin derecho a voto y apéndice comparativo

Estos fundamentan las notas y la traducción, y se informan aquí, pero nunca se cuentan en la votación.

Academic textual-historical analysisaudit ✓

Lente interpretativo dado al modelo:Academic textual-historical analysis: philology and the original-language text, textual criticism, ancient Near Eastern (and, for the NT, Greco-Roman) context, literary genre and form, composition and dating debates, and reception history. Describe scholarly positions and their evidence without confessional commitment. This panel informs the textual notes and the rendering; it is never a church vote.

Significado inmediato — In the narrative of John 2, Jesus attends a wedding in Cana, where he miraculously turns water into wine after the supply runs out, an act described as the first of his signs that reveals his glory. He then travels to Jerusalem for the Passover and drives merchants and money-changers out of the temple courts with a whip of cords. When challenged by the Jewish authorities to produce a sign to justify his actions, he declares that if they destroy 'this temple,' he will raise it up in three days, a statement the narrator clarifies is about his body. The chapter concludes by noting that while many in Jerusalem believed in his name because of the signs they saw, Jesus did not entrust himself to them because he knew the nature of all people.

Reception — Textual-historical scholarship focuses heavily on the literary structure, source material, and theological redaction present in this chapter. The Cana narrative (verses 1-11) is widely analyzed as the programmatic first 'sign' (σημεῖον) of the Fourth Gospel, inaugurating themes of superabundance and replacement. Raymond E. Brown argues that the six stone jars for Jewish purification rites (verse 6) function as a literary symbol for the institutions of Judaism being superseded by the messianic wine provided by Jesus. Philological analysis of verse 4 ('Woman, what have I to do with thee?') identifies the Greek 'τί ἐμοὶ καὶ σοί' as a Semitic idiom corresponding to the Hebrew 'mah-lī wālāk'. C.K. Barrett notes this demonstrates the Johannine Jesus' strict operational independence from human ties, operating solely according to his divine schedule ('my hour'). A major focus of historical-critical commentary is the placement of the Temple Cleansing (verses 13-22). Unlike the Synoptic Gospels, which place this event during the final week of Jesus' life, John places it at the beginning of the ministry. Critical scholars generally conclude the author relocated the event to front-load the theological theme of Jesus replacing the Temple cultus, though conservative scholars sometimes argue for two distinct cleansings. Additionally, historians like Craig S. Keener utilize the chronological marker in verse 20 ('Forty and six years was this temple in building') to date the described setting to approximately 27-28 CE, based on Herod the Great's commencement of the temple expansion around 20-19 BCE.

Application — In academic settings, this chapter is applied to construct the socio-theological profile of the Johannine community. The text is used to teach how the author employs irony and double entendre (e.g., the misunderstanding of 'temple' in verse 20) as pedagogical devices to contrast earthly misunderstanding with heavenly revelation, thereby urging the implied reader to adopt a 'spiritual' reading of history.

Autoridades nombradas:Raymond E. Brown — The Gospel According to John (I-XII) · C.K. Barrett — The Gospel According to St. John · Craig S. Keener — The Gospel of John: A Commentary

auditoría a nivel de afirmación (6 comprobaciones)

✓ The narrative recounts Jesus turning water into wine at Cana, cleansing the Jeru
✓ The six stone jars function as a literary and theological symbol of Jewish rites
✓ Jesus' response to his mother uses a Semitic idiom to establish his autonomy and
✓ The Fourth Gospel chronologically relocates the temple cleansing to the beginnin
✓ The forty-six years of temple construction is used by historians to date the nar
✓ The misunderstanding between the physical temple and the temple of Jesus' body i

Jewish interpretationmaterial escasoaudit ✓

Lente interpretativo dado al modelo:Jewish interpretation of the Tanakh (Hebrew Bible books only; do not treat the New Testament as Scripture, and address it only historically if at all). Distinguish rabbinic (Talmud, Midrash), medieval (Rashi, Ibn Ezra, Ramban, and the classical mefarshim), and modern (including critical and denominational) voices rather than presenting one uniform Jewish position. This panel informs, and is reported, but never a Christian church vote.

Significado inmediato — As a Gospel narrative, this chapter recounts Jesus attending a wedding in Cana where he miraculously turns water into wine when the supply fails. It then describes his journey to Jerusalem for the Passover festival, where he physically drives animal sellers and money-changers out of the Temple precincts. When challenged by authorities to provide a sign justifying his actions, he speaks of destroying and raising the temple in three days, which the narrative explicitly identifies as referring to his body, while noting that many believed in his name due to his signs.

Reception — Because the Gospel of John belongs to the New Testament, this chapter is entirely outside the Jewish biblical canon (Tanakh) and possesses no theological, liturgical, or halakhic authority in Jewish tradition. Classical rabbinic and medieval Jewish commentators (such as Rashi, Ibn Ezra, or Rambam) do not comment on it. Jewish engagement with the text is strictly a modern phenomenon, undertaken by historical-critical scholars to reconstruct the late Second Temple period and analyze the parting of the ways between Judaism and early Christianity. In works like *The Jewish Annotated New Testament*, scholars such as Adele Reinhartz examine the text's historical details. For example, the mention of stone water pots 'after the Jews’ way of purifying' (v. 6) is widely recognized by Jewish scholars as aligning with first-century halakhah, as rabbinic literature (e.g., Mishnah Kelim) records that stone vessels, unlike pottery, cannot contract ritual impurity. Similarly, scholars contextualize the Temple cleansing (vv. 14-16) by noting that the money-changers and animal sellers were not inherent corruptions of worship, but a logistical necessity for pilgrims who needed to pay the mandatory half-shekel Temple tax (detailed in Mishnah Shekalim) and purchase unblemished sacrifices. The timeline of the Temple being under construction for forty-six years (v. 20) is noted as an accurate chronological marker referring to Herod's expansion of the complex. Finally, modern Jewish readers frequently observe that the recurring, generalized phrase 'the Jews' (vv. 6, 13, 18, 20) reflects the later Johannine community's polemical distancing from the broader Jewish populace rather than the internal language of first-century Judeans.

Application — There is no religious, devotional, or halakhic application of this chapter within Judaism. It is read by Jewish academics and participants in interfaith dialogue exclusively as an ancient historical artifact that provides insight into first-century Jewish customs and the early development of Christian theology concerning the Temple.

Autoridades nombradas:Adele Reinhartz — The Jewish Annotated New Testament · Judah ha-Nasi (redactor) — Mishnah Kelim · Judah ha-Nasi (redactor) — Mishnah Shekalim

auditoría a nivel de afirmación (5 comprobaciones)

✓ The text narrates Jesus turning water to wine at Cana and driving merchants and
✓ Modern Jewish historical scholars identify the stone vessels as reflecting first
✓ The presence of money-changers in the Temple is understood by Jewish historians
✓ The reference to forty-six years is recognized by scholars as a historical marke
✓ The chapter has no religious or liturgical application in Judaism and is engaged

Apéndice comparativo — fuera de la lista niceno-trinitaria (Latter-day Saint, Jehovah's Witnesses)

Latter-day Saint

Lente interpretativo dado al modelo:Latter-day Saint reading (The Church of Jesus Christ of Latter-day Saints): the Bible read alongside the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price, with living prophets and continuing revelation, and the Joseph Smith Translation where relevant. Presented for comparison only; outside the Nicene-Trinitarian roster.

Significado inmediato — John 2 narrates the beginning of Jesus' public ministry, opening with his first miraculous sign at a wedding in Cana, where he transforms water into wine. The chapter then describes his journey to Jerusalem for the Passover, where he cleanses the temple courtyard of merchants and money changers, declaring it his Father's house. When challenged for a sign to justify his actions, Jesus prophesies his future physical resurrection by comparing his body to the temple that will be raised up in three days.

Reception — The Latter-day Saint reception of this chapter is distinctly shaped by the Joseph Smith Translation (JST). In the standard King James Version, Jesus' response to his mother in verse 4 ('Woman, what have I to do with thee?') can appear uncharacteristically dismissive. The JST alters this text to read, 'Woman, what wilt thou have me to do for thee? that will I do; for mine hour is not yet come.' This revision is central to the tradition's understanding of Christ's perfect character, demonstrating his filial respect and willingness to honor his mother's request. Furthermore, Jesus' attendance and provision at the wedding are highlighted by authorities such as James E. Talmage in 'Jesus the Christ' as a divine endorsement of the institution of marriage, countering asceticism and affirming the foundational role of marriage in God's plan. The cleansing of the temple (vv. 14-16) is received as a literal assertion of Jesus' divine sonship and establishes the temple as a uniquely sacred space set apart from worldly commerce. His prophecy regarding the temple of his body (v. 21) is read as an absolute affirmation of a literal, physical resurrection.

Application — Latter-day Saints apply the principles of John 2 to emphasize reverence for sacred spaces, particularly their modern temples. Jesus' zeal for his Father's house is taught as a standard for keeping worldly concerns, commerce, and trivialities strictly outside of temple worship. The JST rendering of verse 4 is practically applied in family instruction to model proper respect and duty toward parents. Additionally, the scriptural equation of the physical body with a temple (v. 21) reinforces the tradition's practical teachings on physical purity, bodily health (such as adherence to the Word of Wisdom), and the law of chastity.

Autoridades nombradas:Joseph Smith — Joseph Smith Translation of the Bible · James E. Talmage — Jesus the Christ

Jehovah's Witnesses

Lente interpretativo dado al modelo:Jehovah's Witness reading (Watch Tower Society): attention to the divine name, God's Kingdom as a real government, conditional immortality, and a non-Trinitarian Christology. Presented for comparison only; outside the Nicene-Trinitarian roster.

Significado inmediato — In this chapter, Jesus attends a wedding in Cana, where he performs his first sign by turning water into high-quality wine after gently rebuffing his mother's initial prompt. Following this, he travels to Jerusalem for the Passover and forcefully cleanses the temple of merchants and money-changers, declaring it his Father's house. When challenged for a sign, Jesus prophesies that if the temple is destroyed, he will raise it up in three days, referring to the temple of his body.

Reception — Jehovah's Witnesses read this chapter with close attention to how it defines Jesus' relationship to his Father, Jehovah, and how it informs Christian ethics. Christologically, they highlight verse 16 ('my Father’s house') as evidence that Jesus is distinct from and subordinate to Almighty God, acting as His zealous representative rather than as God Himself. In verse 4, Jesus' address to Mary ('Woman, what does that have to do with you and me?') is understood not as disrespectful, but as a firm boundary establishing that his ministry was now directed solely by his heavenly Father, thereby rejecting traditions that venerate Mary or view her as an intercessor. The miracle at Cana (verses 1-11) is frequently cited against religious asceticism or prohibition, demonstrating that Jesus was joyful and that moderate alcohol consumption is a scripturally approved gift from God. Regarding verses 19-21 ('Destroy this temple, and in three days I will raise it up'), the tradition's commitment to conditional immortality and the doctrine that Jesus was completely dead dictates their reading: Jesus did not consciously resurrect himself, as the dead are unconscious. Rather, he spoke prophetically of his resurrection as a spirit, which was accomplished entirely by Jehovah's power.

Application — Jehovah's Witnesses apply this chapter practically in several ways. The zeal Jesus showed for his Father's house (verse 17) is held as the standard for their own ministry; Witnesses are encouraged to be zealous in preaching and in keeping the modern Christian congregation ('spiritual temple') clean from commercialism or false religious practices. The wedding at Cana serves as a template for Witness social gatherings, which are expected to be joyful and well-organized, permitting the moderate use of alcohol while strictly avoiding drunkenness or worldly excesses.

Autoridades nombradas:Watch Tower Bible and Tract Society — Jesus—The Way, the Truth, the Life · Watch Tower Bible and Tract Society — Insight on the Scriptures · Watch Tower Bible and Tract Society — The Watchtower

Paso 4Establecer la base en el idioma original

La traducción se basa en el texto fuente, no en la mayoría en inglés.

Base textual — Provided Greek text (public domain critical text tradition)

Nombres divinos — no distinct divine name tagged in this chapter

Variantes marcadas

v15: Some manuscripts include 'ὡς' (as it were) before 'φραγέλλιον' (whip/scourge), reflected in the DRC translation. The provided text lacks this word.
v17: The provided text has the future tense 'καταφάγεταί' (will eat/consume), whereas some translations like KJV and DRC render it as past/perfect 'hath eaten' based on a variant reading 'κατέφαγέν' (aorist).
v22: Some manuscripts omit 'αὐτοῖς' (to them) after 'ἔλεγεν'. The provided text includes it.

Características que la traducción debe preservar

v1: (c) definite-article / demonstrative patterns: 'τῇ ἡμέρᾳ τῇ τρίτῃ' (the day the third).
v2: (f) repetition: 'γάμον' (wedding) repeating the event from verse 1.
v3: (f) repetition: 'οἴνου' / 'οἶνον' (wine) occurs twice in close proximity.
v4: (b) wordplay / idiom: 'τί ἐμοὶ καὶ σοί' (what to me and to thee); (d) number shift: singular address 'γύναι' (woman) contrasting the plural 'they have no wine' in verse 3.
v5: (c) definite-article / demonstrative patterns: 'τοῖς διακόνοις' (to the servants).
v6: (d) number shift: six waterpots (plural) holding two or three (plural) measures each.
v7: (a) cognate / figura-etymologica constructions: 'γεμίσατε ... ἐγέμισαν' (fill ... they filled).
v8: (h) interjections and particles: 'νῦν' (now) marks an immediate transition.
v9: (d) number shift: 'ᾔδει' (singular, he knew) contrasting with 'ᾔδεισαν' (plural, they knew); (f) repetition: 'ἀρχιτρίκλινος' (master of the feast) heavily repeated across verses 8 and 9.
v10: (f) repetition: 'τὸν καλὸν οἶνον' (the good wine) is repeated identically at the beginning and end of the verse.
v11: (e) inclusio: 'ἐν Κανὰ τῆς Γαλιλαίας' circles back to the exact setting established in verse 1.
v12: (d) number shift: singular verb 'κατέβη' (he went down) governing a plural compound subject (he, mother, brothers, disciples), switching to the plural verb 'ἔμειναν' (they remained).
v13: (c) definite-article / demonstrative patterns: 'τὸ πάσχα τῶν Ἰουδαίων' (the passover of the Jews).
v14: (c) definite-article / demonstrative patterns: 'τοὺς πωλοῦντας' (the ones selling) and 'τοὺς κερματιστὰς' (the money-changers).
v15: (a) cognate / figura-etymologica constructions: 'κερματιστὰς' (verse 14) and 'κέρμα' (verse 15) playing on the noun for small change; (f) repetition: 'ἱεροῦ' echoing verse 14.
v16: (f) repetition: 'οἶκον ... οἶκον' (house of my Father ... house of merchandise).
v17: (f) repetition: 'οἴκου' (house) continuing the motif from verse 16.
v18: (h) interjections and particles: 'οὖν' (therefore/then) advancing the dialogue.
v19: (d) number shift: plural imperative 'λύσατε' (you destroy) juxtaposed with singular future 'ἐγερῶ' (I will raise).
v20: (f) repetition: 'ἐν τρισὶν ἡμέραις' (in three days) and 'ἐγερεῖς' (you will raise) echoing Jesus' words in verse 19.
v21: (c) definite-article / demonstrative patterns: 'τοῦ ναοῦ τοῦ σώματος' (the temple of the body).
v22: (f) repetition: 'ἠγέρθη' (raised) recalling verses 19-20, and 'ἐμνήσθησαν' (remembered) recalling verse 17.
v23: (f) repetition: 'σημεῖα' (signs) linking back to the first sign in verse 11.
v24: (a) cognate / figura-etymologica constructions: a striking wordplay between 'ἐπίστευσαν' (verse 23, they believed) and 'ἐπίστευεν' (verse 24, he entrusted), using the same verb root for different situational nuances.
v25: (f) repetition: 'τοῦ ἀνθρώπου' / 'τῷ ἀνθρώπῳ' (the man ... the man) and the verb 'γινώσκειν' / 'ἐγίνωσκεν' (to know / he knew) linking verse 24 and 25.

Paso 5Comparar las traducciones, versículo por versículo

Cada diferencia clasificada: textual · léxica · gramatical · interpretativa · estilística (esta última solo cuando cambia el significado).

lexicalv1 Translation of the event as 'marriage' or 'wedding', and the verb for its occurrence. — “marriage” (KJV, ASV, WEBSTER, DRC) vs “wedding” (WEB) vs “happened” (YLT) vs “took place” (DARBY)
lexicalv2 Translation of the invitation as 'called', 'bidden', or 'invited'. — “was called and” (KJV, YLT, WEBSTER) vs “also invited with” (WEB) vs “also bidden” (ASV) vs “also” (DARBY) vs “also invited” (DRC)
lexicalv2 Translation of the event as 'marriage' or 'wedding'. — “marriage” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “wedding” (WEB)
grammaticalv3 Phrasing of the genitive 'mother of Jesus' versus 'Jesus' mother', alongside clause restructuring. — “mother of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “wine ran out” (WEB)
grammaticalv3 (vv 3, 4, 5, 7, 10) Tense of the verb of speaking (present versus past) and the preposition used. — “saith unto” (KJV, ASV, YLT) vs “to” (WEBSTER, DRC) vs “mother said to” (WEB) vs “says to” (DARBY)
lexicalv5 Translation of the term for those serving and the phrasing of the relative pronoun. — “Whatever” (WEB, DARBY, WEBSTER) vs “servants Whatsoever” (KJV, ASV) vs “ministrants Whatever” (YLT) vs “waiters” (DRC)
grammaticalv5 Mood and tense of the verb of speaking. — “saith unto” (KJV, ASV) vs “may say to” (YLT, DARBY) vs “says to” (WEB) vs “to” (WEBSTER) vs “shall say to” (DRC)
lexicalv6 Translation of the introductory conjunction. — “Now” (WEB, ASV, DARBY, DRC) vs “And” (KJV, YLT, WEBSTER)
lexicalv6 Translation of the specific unit of liquid measure. — “firkins apiece” (KJV, ASV, WEBSTER) vs “measures” (YLT, DRC) vs “metretes” (WEB) vs “measures each” (DARBY)
lexicalv7 Translation of the vessels used for water. — “waterpots” (KJV, ASV, WEBSTER, DRC) vs “water pots” (WEB) vs “water-jugs” (YLT) vs “water-vessels” (DARBY)
grammaticalv8 Tense of the verb of speaking and whether the subject is explicitly named. — “And he saith unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “said to” (WEB) vs “says to” (DARBY) vs “Jesus to” (DRC)
lexicalv8 Translation of the title for the person in charge of the banquet. — “feast And” (KJV, ASV, WEBSTER, DRC) vs “So” (WEB) vs “apartment” (YLT) vs “feast-master” (DARBY)
lexicalv9 Translation of the introductory conjunction and temporal particle. — “When” (WEB, KJV, WEBSTER) vs “And” (ASV, DRC) vs “And as” (YLT) vs “But” (DARBY)
lexicalv9 Translation of the adverb of origin or location. — “knew not whence” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “didn’t know where” (WEB)
grammaticalv9 Tense and explicit rendering of origin (was/is/came from). — “was” (KJV, ASV, DARBY, WEBSTER, DRC) vs “came from” (WEB) vs “is” (YLT)
interpretivev10 Explicitation of the implied subject as 'men', 'they', or 'guests'. — “men” (KJV, ASV, DARBY, WEBSTER, DRC) vs “the guests” (WEB) vs “they may” (YLT)
lexicalv10 Translation describing the degree of drinking. — “freely” (WEB, ASV, YLT) vs “well drunk” (KJV, DARBY, DRC) vs “drank” (WEBSTER)
stylisticv10 Alternate forms of the temporal preposition. — “until” (WEB, KJV, ASV, WEBSTER, DRC) vs “till” (YLT, DARBY)
grammaticalv11 (vv 11, 23) Preposition used with the verb 'believe'. — “on” (KJV, ASV, DARBY, WEBSTER) vs “in” (WEB, YLT, DRC)
lexicalv12 Translation of the verb for going down or descending. — “went down” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “descended” (DARBY)
stylisticv12 Archaic versus modern plural form for 'brothers'. — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
lexicalv12 Translation of the duration of the stay and the verb of staying. — “not many” (KJV, WEBSTER, DRC) vs “they abode” (ASV, DARBY) vs “a few” (WEB) vs “they remained” (YLT)
lexicalv13 Translation of the festival name and phrasing of the genitive construction. — “of the Jews” (WEB, ASV, YLT, DARBY) vs “Jews passover” (KJV, WEBSTER) vs “pasch of the” (DRC)
lexicalv13 Translation of the word indicating proximity in time. — “at hand” (WEB, KJV, ASV, WEBSTER, DRC) vs “nigh” (YLT) vs “near” (DARBY)
grammaticalv14 Conjunction versus pronoun at the start of the clause. — “He” (WEB, ASV, YLT, DARBY, DRC) vs “And” (KJV, WEBSTER)
grammaticalv14 Rendering of the substantive participle indicating those who sell. — “those that sold” (KJV, ASV, WEBSTER) vs “who” (WEB) vs “selling” (YLT) vs “the sellers of” (DARBY) vs “them” (DRC)
stylisticv14 Phrasing of the noun phrase for those exchanging money. — “changers of money” (WEB, KJV, ASV, WEBSTER, DRC) vs “money-changers” (YLT, DARBY)
lexicalv15 Translation of the instrument used to drive them out. — “scourge” (KJV, ASV, DARBY, WEBSTER, DRC) vs “whip” (WEB, YLT)
lexicalv15 Translation of the verb indicating expulsion from the temple. — “he drove them” (KJV, WEBSTER, DRC) vs “and” (WEB) vs “and cast” (ASV) vs “put” (YLT) vs “cast” (DARBY)
lexicalv16 Translation of the directional adverb. — “hence” (KJV, ASV, YLT, DARBY, WEBSTER) vs “out of here Don’t” (WEB) vs “and” (DRC)
grammaticalv17 Preposition and pronoun used to render the genitive phrase regarding the house. — “Thy” (YLT, DARBY, WEBSTER, DRC) vs “for your” (WEB) vs “of thine” (KJV) vs “for thy” (ASV)
textualv17 Difference in verb tense (future versus past), reflecting a textual variant in the Greek. — “hath eaten” (KJV, WEBSTER, DRC) vs “will eat” (WEB) vs “shall eat” (ASV) vs “did eat” (YLT) vs “devours” (DARBY)
grammaticalv18 Translation of the conjunction and preposition used with the verb of speaking. — “therefore answered” (WEB, ASV) vs “therefore answered to” (DARBY, DRC) vs “and said unto” (KJV) vs “then answered to” (YLT) vs “to” (WEBSTER)
grammaticalv18 Rendering of the verb 'show', including person and archaic versus modern forms. — “do you show” (WEB) vs “shewest thou unto” (KJV) vs “showest” (ASV) vs “dost shew to” (YLT) vs “to” (DARBY) vs “showest to” (WEBSTER) vs “dost shew” (DRC)
grammaticalv20 Translation of the aorist passive verb concerning the building process. — “was” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “to build” (WEB)
grammaticalv21 Tense and preposition used for the verb of speaking. — “spoke” (WEB, DARBY, WEBSTER, DRC) vs “spake of” (KJV, ASV) vs “concerning” (YLT)
grammaticalv22 Voice of the verb for resurrection and the preposition used for the dead. — “raised” (WEB, ASV) vs “was risen from” (KJV) vs “raised out of” (YLT) vs “raised among” (DARBY) vs “had” (WEBSTER) vs “again” (DRC)
stylisticv22 Choice of relative pronoun ('which' versus 'that'). — “which” (WEB, KJV, ASV, DARBY, WEBSTER) vs “that” (YLT, DRC)
lexicalv23 Translation of the introductory conjunctions indicating time. — “Now when” (WEB, KJV, ASV, WEBSTER, DRC) vs “And as” (YLT) vs “And” (DARBY)
grammaticalv23 Preposition indicating location. — “in” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “at” (DRC)
grammaticalv23 Prepositions used to describe timing during the feast. — “passover in” (KJV, YLT, WEBSTER) vs “during” (WEB, ASV) vs “at” (DARBY) vs “pasch upon” (DRC)
grammaticalv23 Tense and lexical choice for the verb indicating the performing of signs. — “did” (WEB, KJV, ASV, DRC) vs “was doing” (YLT) vs “wrought” (DARBY) vs “performed” (WEBSTER)
lexicalv24 Translation of the verb for entrusting or committing oneself. — “did not commit” (KJV, WEBSTER) vs “trust” (ASV, DRC) vs “didn’t entrust” (WEB) vs “himself was trusting” (YLT) vs “himself trust” (DARBY)
stylisticv24 Choice of preposition ('to' versus 'unto'). — “to” (WEB, YLT, DARBY, WEBSTER) vs “unto” (KJV, ASV, DRC)
grammaticalv25 Inclusion of an emphatic pronoun and the tense of the verb 'to know'. — “himself” (WEB, ASV, DARBY) vs “he knew” (KJV, WEBSTER, DRC) vs “himself was knowing” (YLT)

Paso 6Sintetizar — afirmaciones atómicas, por familia, no por número de escaños

Cada declaración se divide en las afirmaciones comprobables más pequeñas; cada perfil elegible es AFIRMA / NIEGA / MATIZA / SILENCIO en cada una.

El consenso

Several traditions note that Jesus' refusal to entrust himself to the crowds demonstrates his divine omniscience regarding the inner state of humanity, with some traditions further utilizing this to illustrate the total depravity of unregenerate human nature and the necessity of distinguishing superficial historical faith from genuine saving faith. The wedding at Cana is understood by several traditions as an event that affirms earthly social relationships, elevates marriage to a sacrament, and symbolizes the replacement of Old Covenant law with New Covenant grace through the use of Jewish purification jars. However, specific theological implications of Cana remain disputed; traditions are divided on whether Mary's intervention demonstrates an ongoing intercessory role as mediatrix or whether Jesus' response establishes his mediatorial work as entirely independent of human familial authority, as well as whether the miracle typologically prefigures the Eucharistic elements. Regarding the cleansing of the temple, several traditions view the event as establishing a regulative prohibition against introducing human inventions or commercial enterprises into church worship; yet, interpretations remain disputed, with traditions divided over whether Jesus' use of a whip was directed only at animals to preserve a nonviolent ethic, whether the action serves as a scriptural model for nonviolent direct action against systemic economic injustice, and whether the transition to the temple of his body shifts the primary locus of God's presence from physical buildings to the gathered community of believers.

Específico de la familia — característico de una familia

The use of Jewish purification jars for the miracle symbolizes the replacement of the Old Covenant law with the grace of the New Covenant.
3 afirman · 0 niegan · 1 matizan · 8 silencioAntigua SUPPORTReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (4)
- Catholic · AFFIRM
  “The transformation of water into wine is read by Augustine of Hippo as the transition from the Old Covenant to the New, and as a typological prefigurement of the Eucharist. Ephrem the Syrian echoes this in the Syriac tradition, seeing the wine as the medicine of life replacing the water of the old law.”
- Oriental Orthodox · AFFIRM
  “Cyril reads the miracle typologically: the water in the stone jars of Jewish purification (v. 6) represents the insipid, shadowy law, which Christ transforms into the rich, gladdening wine of the Gospel and the New Covenant.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Adam Clarke's Commentary on the Bible extends this, noting that Christ's transformation of the water used for Jewish purification into the wine of the feast symbolizes the shift from old covenant rituals to the abundant, life-giving grace of the Gospel.”
- Anabaptist / Mennonite · QUALIFY
  “John 2 establishes the beginning of Jesus' public ministry through two powerful signs that point to the replacement of old institutions with the new reality of his kingdom.”
Christ's physical presence at the wedding at Cana elevates the institution of marriage to the status of a sacrament.
3 afirman · 0 niegan · 0 matizan · 9 silencioAntigua SUPPORTReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (3)
- Catholic · AFFIRM
  “The Council of Trent taught that Christ's presence at Cana affirmed the goodness of marriage and elevated it to a sacrament.”
- Eastern Orthodox · AFFIRM
  “Furthermore, patristic consensus, articulated by John Chrysostom, interprets Christ's physical presence at the wedding as the definitive sanctification of marriage, elevating a natural institution into a holy mystery.”
- Oriental Orthodox · AFFIRM
  “In his 'Commentary on the Gospel of John', Cyril of Alexandria emphasizes that the Word made flesh attended the wedding at Cana to bless the root of human generation and sanctify the institution of marriage.”
Christ's attendance at the wedding demonstrates that the Christian faith affirms earthly social relationships and rejects ascetic withdrawal.
4 afirman · 0 niegan · 0 matizan · 8 silencioAntigua UNDETERMINEDReforma SUPPORTIglesia libre UNDETERMINED
quién dijo qué (4)
- Lutheran · AFFIRM
  “Martin Luther extensively preached on Christ's presence at the wedding (2:1-2) to defend the 'estate of marriage' as a holy, divine institution, countering medieval monastic ideals that elevated celibacy above domestic life.”
- Reformed / Presbyterian · AFFIRM
  “Additionally, the miracle at Cana is often cited in pastoral settings to affirm the goodness of the created order and the institution of marriage, displaying Christ's lordship over ordinary earthly joys.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “John Wesley, in his Explanatory Notes Upon the New Testament, highlighted Jesus' presence at the Cana wedding as proof that Christianity is not an austere, ascetic faith, but one that sanctifies human relationships and social joy.”
- Seventh-day Adventist · AFFIRM
  “Adventists apply Jesus' presence at the wedding to validate the sanctity of marriage and to encourage participation in wholesome social gatherings, rejecting extreme asceticism.”
The cleansing of the temple establishes a regulative prohibition against introducing human inventions, commercial enterprises, or secular activities into the church's worship and operations.
5 afirman · 0 niegan · 2 matizan · 5 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre SUPPORT
quién dijo qué (7)
- Lutheran · QUALIFY
  “The cleansing of the temple is applied as a continuous warning against turning the church into a marketplace of human merits or works, directing the congregation to find God's presence and grace exclusively in the crucified and risen body of Christ, distributed in Word and Sacrament.”
- Reformed / Presbyterian · AFFIRM
  “John Calvin argues that Jesus' zeal to purge the temple of human inventions and marketplace dynamics establishes his authority to reform the church and maintain pure worship.”
- Baptist · AFFIRM
  “The temple cleansing is applied to corporate life, calling the local church to maintain pure, Christ-centered worship and warning against turning ministry into a pragmatic or commercial enterprise.”
- Anabaptist / Mennonite · QUALIFY
  “The temple cleansing is applied as a call for the church to remain distinct from the economic exploitations and commercial entanglements of worldly empires.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Additionally, Christ's cleansing of the temple (verses 14-17) is received as a mandate for spiritual zeal and holiness, rejecting the commercialization of ministry and insisting on pure, fervent worship.”
- Seventh-day Adventist · AFFIRM
  “Additionally, the cleansing of the physical temple is applied practically to church life, instructing congregations to maintain deep reverence for places of worship and warning against the commercialization or secularization of church activities.”
- Restorationist / Churches of Christ · AFFIRM
  “Preachers frequently draw on this passage to argue against the commercialization of the church, such as holding bake sales, operating secular businesses, or using the church treasury for entertainment or social meals, insisting that the church—the spiritual house of God—must remain strictly devoted to its authorized, spiritual purposes.”
Jesus' refusal to entrust himself to the crowds illustrates the total depravity and inherent corruption of unregenerate human nature.
4 afirman · 0 niegan · 0 matizan · 8 silencioAntigua UNDETERMINEDReforma SUPPORTIglesia libre UNDETERMINED
quién dijo qué (4)
- Lutheran · AFFIRM
  “Finally, Jesus’ refusal to entrust Himself to the crowds because He 'knew what was in man' (2:24-25) is traditionally read as a testament to both Christ's divine omniscience and the total depravity of fallen humanity (original sin), emphasizing that human nature cannot be trusted to generate its own salvation.”
- Reformed / Presbyterian · AFFIRM
  “Furthermore, Reformed anthropology draws on verses 24-25 as evidence of total depravity; Calvin notes that Jesus' refusal to entrust himself to the crowds demonstrates the fundamental untrustworthiness and corruption of fallen human nature, contrasting superficial, signs-based belief with true saving faith.”
- Baptist · AFFIRM
  “Jesus' refusal to commit himself to the sign-seeking believers illustrates the total depravity of the human heart and the worthlessness of the natural man's faith apart from the new birth.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Second, it underscores the Wesleyan understanding of total depravity—that human nature, apart from prevenient and saving grace, is deeply flawed, fickle, and unworthy of ultimate trust.”
Jesus' distinction between those who believed because of signs and his own knowledge of their hearts establishes the necessity of distinguishing superficial historical faith from genuine saving faith.
3 afirman · 0 niegan · 1 matizan · 8 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (4)
- Reformed / Presbyterian · AFFIRM
  “Calvin notes that Jesus' refusal to entrust himself to the crowds demonstrates the fundamental untrustworthiness and corruption of fallen human nature, contrasting superficial, signs-based belief with true saving faith.”
- Baptist · AFFIRM
  “Because Jesus 'did not entrust himself' to those who believed merely on account of signs, theologians like John Gill and A.W. Pink emphasize that 'historical faith'—an intellectual agreement or emotional response—does not equate to salvation.”
- Anabaptist / Mennonite · QUALIFY
  “Finally, Jesus' refusal to entrust himself to the admiring crowds (verses 24-25) is read as a warning against seeking cultural relevance or political power, reminding the community that true faith relies on the way of the cross rather than popular acclaim.”
- Classical Trinitarian Pentecostal · AFFIRM
  “The signs in John are designed to manifest Christ's glory and initiate saving faith, yet Jesus' response to the crowds warns that true discipleship requires more than superficial amazement at supernatural phenomena.”
The miracle at Cana is commemorated liturgically as a theophany or Epiphany event.
3 afirman · 0 niegan · 0 matizan · 9 silencioAntigua SUPPORTReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (3)
- Catholic · AFFIRM
  “In the Byzantine Catholic tradition, the miracle at Cana is liturgically linked with the Theophany, celebrated as a manifestation of divine glory.”
- Oriental Orthodox · AFFIRM
  “In the Coptic Orthodox Church, the Miracle at Cana is celebrated liturgically as one of the Seven Minor Feasts of the Lord (on 13 Tobi), highlighting it as a profound theophany where Christ 'manifested his glory' (v. 11). The Armenian Apostolic and Syriac Orthodox traditions similarly weave this chapter into the broader season of Epiphany/Theophany.”
- Anglican / Episcopal · AFFIRM
  “Liturgically, the wedding at Cana is a cornerstone of the Epiphany season (read on the Second Sunday after the Epiphany), applied to reveal the manifestation of Christ's divine glory to the world.”

Específico de la tradición — solo de una tradición

Jesus' address of his mother as 'Woman' points typologically to her role as the New Eve.
1 afirman · 0 niegan · 0 matizan · 11 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (1)
- Catholic · AFFIRM
  “Jesus' response, addressing her as 'Woman' (v. 4), is read not as a rebuke, but as a profound typological title identifying her as the New Eve, cooperating in the redemption just as the first Eve cooperated in the fall.”
The transformation of water into wine serves as a typological prefigurement of theosis and the transfiguration of human nature by divine grace.
1 afirman · 0 niegan · 0 matizan · 11 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (1)
- Eastern Orthodox · AFFIRM
  “The transformation of water into wine is widely read as a type of the Eucharist and of theosis, the transfiguration of human nature by divine grace.”
The 'good wine' created by Jesus at the wedding was pure, unfermented grape juice.
1 afirman · 0 niegan · 1 matizan · 10 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (2)
- Baptist · QUALIFY
  “While early English Baptists recognized the beverage as fermented wine and preached moderation, the strong temperance movement that shaped 19th- and 20th-century American Baptists frequently led to interpretations arguing the wine was unfermented, or to covenantal agreements requiring total abstinence to prevent moral stumbling.”
- Seventh-day Adventist · AFFIRM
  “In the context of the tradition's health message and emphasis on temperance, the miracle at Cana is understood not as the creation of alcoholic wine, but of pure, unfermented grape juice.”
The miracle at Cana inaugurated an ongoing era of supernatural signs intended to continuously manifest Christ's glory in the church.
1 afirman · 0 niegan · 0 matizan · 11 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (1)
- Classical Trinitarian Pentecostal · AFFIRM
  “The transformation of water into wine is received not merely as a historical proof of Christ's deity, but as the inauguration of an ongoing era of supernatural manifestation.”
The signs performed by Jesus are objective historical demonstrations designed to produce a rational, evidence-based faith.
1 afirman · 0 niegan · 1 matizan · 10 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (2)
- Classical Trinitarian Pentecostal · QUALIFY
  “The transformation of water into wine is received not merely as a historical proof of Christ's deity, but as the inauguration of an ongoing era of supernatural manifestation.”
- Restorationist / Churches of Christ · AFFIRM
  “J.W. McGarvey argues that these miracles were designed to establish incontrovertible evidence of Christ's divinity, meant to produce a rational, obedient faith based on testimony.”
Jesus' declaration that he will raise his own body demonstrates that the incarnate Word is the single active subject raising his own inseparably united flesh.
1 afirman · 0 niegan · 0 matizan · 11 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (1)
- Oriental Orthodox · AFFIRM
  “Jesus' promise to raise the temple of His body demonstrates that the incarnate Word is the single active subject who wields divine authority to resurrect His own inseparably united flesh.”
The wedding at Cana is meditated upon as the Second Luminous Mystery of the Rosary.
1 afirman · 0 niegan · 0 matizan · 11 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (1)
- Catholic · AFFIRM
  “Devotionally, Pope John Paul II instituted the Wedding at Cana as the Second Luminous Mystery of the Rosary, inviting the faithful to meditate on Christ's self-manifestation and Mary's effective intercession.”

Mencionado en distintas familias — afirmado en algún lugar de cada familia, sin mayoría — sin consenso

Jesus' refusal to entrust himself to the crowds demonstrates his divine omniscience regarding the inner state of all humanity.
7 afirman · 0 niegan · 1 matizan · 4 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre SUPPORT
quién dijo qué (8)
- Eastern Orthodox · AFFIRM
  “The chapter concludes by noting his omniscience regarding human nature, as he refuses to entrust himself to those who merely believed because of the signs.”
- Lutheran · AFFIRM
  “Finally, Jesus’ refusal to entrust Himself to the crowds because He 'knew what was in man' (2:24-25) is traditionally read as a testament to both Christ's divine omniscience and the total depravity of fallen humanity (original sin), emphasizing that human nature cannot be trusted to generate its own salvation.”
- Baptist · AFFIRM
  “During the feast, many believe in his name because of his miraculous signs, but Jesus does not entrust himself to them, knowing the true, unregenerate condition of the human heart (vv. 23-25).”
- Methodist / Wesleyan / Holiness · AFFIRM
  “First, it demonstrates his divine omniscience.”
- Anabaptist / Mennonite · QUALIFY
  “The chapter concludes with Jesus demonstrating his divine insight by refusing to entrust himself to the crowds who only believed because of his miraculous signs (verses 23-25).”
- Classical Trinitarian Pentecostal · AFFIRM
  “The chapter concludes by noting that many believed after seeing his signs, but Jesus withheld entrusting himself to them because he perfectly knew the true condition of human hearts (verses 23-25).”
- Seventh-day Adventist · AFFIRM
  “Finally, although many believe in Him because of His signs at the feast, Jesus does not entrust Himself to them because He inherently knows human nature (John 2:23-25).”
- Restorationist / Churches of Christ · AFFIRM
  “Many believe because of his signs, but Jesus does not entrust himself to them because he knows what is in the hearts of all people (vv. 23-25).”

En disputa — una familia es mixta, o las familias afirman vs. niegan

Mary's intervention at the wedding demonstrates her ongoing intercessory role as mediatrix for the faithful.
3 afirman · 0 niegan · 1 matizan · 8 silencioAntigua SUPPORTReforma LEANING-CONTESTEDIglesia libre UNDETERMINED
quién dijo qué (4)
- Catholic · AFFIRM
  “Mary's intercession is read as establishing her role as Mediatrix; Thomas Aquinas notes that her plea demonstrates her unique intercessory power.”
- Eastern Orthodox · AFFIRM
  “The Theotokos (Mary) is viewed as the preeminent intercessor; her statement that they have no wine and her instruction to the servants to do whatever he says demonstrate her confident mediation and total alignment with the divine will.”
- Oriental Orthodox · AFFIRM
  “Furthermore, Mary’s mediation at Cana (v. 3) establishes a characteristic emphasis on her intercessory role as the Theotokos.”
- Anglican / Episcopal · QUALIFY
  “Conversely, Anglo-Catholic readings emphasize Mary's directive to the servants ('Whatever he says to you, do it') as the ultimate model of faithful Christian obedience and intercession.”
Jesus' response to Mary establishes that his mediatorial work operates entirely independently of human familial authority.
2 afirman · 0 niegan · 2 matizan · 8 silencioAntigua LEANING-CONTESTEDReforma UNDETERMINEDIglesia libre UNDETERMINED
quién dijo qué (4)
- Eastern Orthodox · QUALIFY
  “Cyril of Alexandria notes that Christ's initial reply regarding his hour does not imply a rejection of his mother, but rather establishes that his miracles are performed according to the divine economy, though he condescends to her request.”
- Anglican / Episcopal · QUALIFY
  “Evangelical Anglicans, echoing the Reformation concerns of the Thirty-Nine Articles regarding invocation, often read Jesus' response ('Woman, what have I to do with thee?') as a gentle rebuke that establishes Christ's sole mediatorial role.”
- Reformed / Presbyterian · AFFIRM
  “Regarding Jesus' interaction with his mother (v. 4), Calvin interprets the firm distancing as proof that Jesus' mediatorial office operates entirely independent of human familial authority.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Regarding Jesus' interaction with his mother (verse 4), Wesleyan commentators have historically viewed his gentle reproof as establishing that his divine mission supersedes earthly family ties, often using this text to caution against the elevation of Mary.”
Mary's instruction to the servants serves as a paradigm for absolute obedience and trust in Christ, even when his grace appears hidden or his help delayed.
2 afirman · 0 niegan · 3 matizan · 7 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre LEANING-CONTESTED
quién dijo qué (5)
- Catholic · AFFIRM
  “Mary's instruction to the servants, 'Whatever he says to you, do it' (v. 5), forms the definitive Catholic expression of Marian devotion, which always points to absolute obedience to Christ.”
- Anglican / Episcopal · QUALIFY
  “Conversely, Anglo-Catholic readings emphasize Mary's directive to the servants ('Whatever he says to you, do it') as the ultimate model of faithful Christian obedience and intercession.”
- Lutheran · AFFIRM
  “Mary’s response—telling the servants to obey Him anyway (2:5)—is heralded as the supreme example of faith: clinging to God's inherent goodness and Word even when He appears angry or refuses immediate help.”
- Anabaptist / Mennonite · QUALIFY
  “In Anabaptist application, Mary's instruction to the servants in verse 5—'Whatever he says to you, do it'—is frequently treated as the foundational mandate for Christian discipleship, embodying the tradition's emphasis on simple, daily obedience to the teachings of Jesus over complex theological speculation.”
- Classical Trinitarian Pentecostal · QUALIFY
  “Mary's instruction to the servants, 'Whatever he says to you, do it' (verse 5), is frequently preached as a paradigm for radical, unhesitating obedience to the promptings of the Holy Spirit.”
The transformation of water into wine typologically prefigures the Eucharistic elements.
3 afirman · 0 niegan · 1 matizan · 8 silencioAntigua SUPPORTReforma LEANING-CONTESTEDIglesia libre UNDETERMINED
quién dijo qué (4)
- Catholic · AFFIRM
  “The transformation of water into wine is read by Augustine of Hippo as the transition from the Old Covenant to the New, and as a typological prefigurement of the Eucharist.”
- Eastern Orthodox · AFFIRM
  “The transformation of water into wine is widely read as a type of the Eucharist and of theosis, the transfiguration of human nature by divine grace.”
- Oriental Orthodox · AFFIRM
  “Syriac authorities like Jacob of Serugh expand on the Cana miracle, seeing the new wine as a clear prefiguration of the Eucharistic blood, poured out to gladden the Church.”
- Anglican / Episcopal · QUALIFY
  “Anglo-Catholic and Broad Church figures, such as William Temple, read the transformation of water into wine (vv. 6-11) as a profound statement on the Incarnation and a sacramental foreshadowing of the Eucharist, where ordinary earthly elements are hallowed and transformed.”
Jesus' use of the whip of cords was directed only at the animals, preserving a consistent ethic of nonviolent action.
1 afirman · 4 niegan · 0 matizan · 7 silencioAntigua OPPOSEReforma LEANING-CONTESTEDIglesia libre MIXED
quién dijo qué (5)
- Catholic · DENY
  “The narrative then shifts to Jerusalem for Passover, where Jesus forcefully drives money-changers and animal sellers from the Temple with a whip of cords, declaring it his Father's house.”
- Eastern Orthodox · DENY
  “Subsequently, Jesus goes to Jerusalem for the Passover, violently drives merchants and money-changers from the temple courtyard, and declares that if the temple of his body is destroyed, he will raise it in three days.”
- Reformed / Presbyterian · DENY
  “Second, during Passover in Jerusalem, Jesus drives merchants and money-changers out of the temple with a whip, declaring they have made his Father's house a marketplace (vv. 13-17).”
- Anabaptist / Mennonite · AFFIRM
  “Modern Mennonite biblical scholarship, exemplified by Willard M. Swartley in the 'Believers Church Bible Commentary: John', addresses this by highlighting the Greek syntax of verse 15, which indicates that the 'whip of cords' was used to drive out the animals ('both the sheep and the oxen'), rather than being a weapon of physical violence against human beings.”
- Classical Trinitarian Pentecostal · DENY
  “Following this, he travels to Jerusalem for the Passover, where he violently drives merchants and money-changers from the temple courts, declaring it his Father's house (verses 13-17).”
The cleansing of the temple serves as an ascetic metaphor for the entire sanctification and purification of the human heart from earthly passions.
1 afirman · 0 niegan · 1 matizan · 10 silencioAntigua UNDETERMINEDReforma UNDETERMINEDIglesia libre LEANING-CONTESTED
quién dijo qué (2)
- Eastern Orthodox · AFFIRM
  “Ascetically, the cleansing of the temple is frequently applied to the nous (intellect) and the heart; Orthodox spiritual writers exhort the faithful to drive out the merchants of earthly passions and distracting thoughts so that the inner temple may be dedicated entirely to the worship of the Father.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “Just as Christ decisively drove the merchants and animals out of his Father's house, so the Holy Spirit, in a second definite work of grace, is invited to drive out the 'money changers' of inbred sin, worldly attachments, and mixed motives, purifying the believer's heart to be entirely a house of devotion to God.”
Jesus' clearing of the temple serves as a scriptural model for nonviolent direct action against systemic economic injustice.
1 afirman · 1 niegan · 1 matizan · 9 silencioAntigua UNDETERMINEDReforma LEANING-CONTESTEDIglesia libre MIXED
quién dijo qué (3)
- Anglican / Episcopal · QUALIFY
  “The temple cleansing (vv. 13-17) is received as a demonstration of divine zeal; progressive and Broad Church traditions frequently emphasize Jesus' prophetic disruption of exploitative economic and religious systems, while the identification of the temple with Christ's body (v. 21) grounds the Anglican ecclesiological understanding of the Church as the mystical body of Christ.”
- Anabaptist / Mennonite · AFFIRM
  “It serves as a scriptural model for nonviolent direct action, inspiring Anabaptists to peacefully but boldly confront systemic injustice.”
- Classical Trinitarian Pentecostal · DENY
  “Following this, he travels to Jerusalem for the Passover, where he violently drives merchants and money-changers from the temple courts, declaring it his Father's house (verses 13-17).”
Jesus' identification of his body as the temple demonstrates that Old Testament cultic structures were typological shadows fulfilled in his incarnation.
2 afirman · 0 niegan · 1 matizan · 9 silencioAntigua UNDETERMINEDReforma SUPPORTIglesia libre LEANING-CONTESTED
quién dijo qué (3)
- Lutheran · AFFIRM
  “The physical temple, marred by human commerce and works-righteousness (2:14-16), gives way to the true temple of Christ's physical body (2:21), pointing toward justification accomplished solely through His death and resurrection.”
- Reformed / Presbyterian · AFFIRM
  “Herman Ridderbos highlights how Jesus' identification of his body as the true sanctuary (v. 21) shows that Old Covenant architectural and cultic structures were typological shadows finding their fulfillment in his incarnation and resurrection.”
- Anabaptist / Mennonite · QUALIFY
  “Dirk Philips, in his 'Enchiridion', emphasized that the true temple is no longer made of stone, but is the living body of Christ—the visible, obedient community of gathered believers.”
The transition from the physical temple to the 'temple of his body' shifts the primary locus of God's presence from physical buildings to the living community of gathered believers.
3 afirman · 1 niegan · 0 matizan · 8 silencioAntigua UNDETERMINEDReforma MIXEDIglesia libre UNDETERMINED
quién dijo qué (4)
- Catholic · AFFIRM
  “Finally, the cleansing of the Temple and Jesus' identification of the temple with his body (v. 21) is read as pointing toward his bodily Resurrection and laying the foundation for the ecclesiology of the Church as the Mystical Body of Christ.”
- Anglican / Episcopal · AFFIRM
  “The temple cleansing (vv. 13-17) is received as a demonstration of divine zeal; progressive and Broad Church traditions frequently emphasize Jesus' prophetic disruption of exploitative economic and religious systems, while the identification of the temple with Christ's body (v. 21) grounds the Anglican ecclesiological understanding of the Church as the mystical body of Christ.”
- Lutheran · DENY
  “The cleansing of the temple is applied as a continuous warning against turning the church into a marketplace of human merits or works, directing the congregation to find God's presence and grace exclusively in the crucified and risen body of Christ, distributed in Word and Sacrament.”
- Anabaptist / Mennonite · AFFIRM
  “Dirk Philips, in his 'Enchiridion', emphasized that the true temple is no longer made of stone, but is the living body of Christ—the visible, obedient community of gathered believers.”
The narrative of the wedding at Cana serves as the primary liturgical Gospel reading for the rite or sacrament of Christian marriage.
4 afirman · 0 niegan · 2 matizan · 6 silencioAntigua SUPPORTReforma UNDETERMINEDIglesia libre LEANING-CONTESTED
quién dijo qué (6)
- Catholic · AFFIRM
  “It is an essential Gospel reading for Nuptial Masses in the Roman Rite, reinforcing the sacramental nature of marriage.”
- Eastern Orthodox · AFFIRM
  “The most prominent Orthodox application of John 2 is liturgical: the narrative of the wedding at Cana serves as the appointed Gospel reading for the Sacrament of Holy Matrimony (the Service of the Crowning).”
- Oriental Orthodox · AFFIRM
  “This chapter is the mandatory Gospel reading for the Sacrament of Holy Matrimony (the Rite of Crowning) across the Coptic, Syriac, Armenian, and Ethiopian traditions.”
- Anglican / Episcopal · AFFIRM
  “The Book of Common Prayer establishes the canonical baseline for Anglican reception of this chapter by incorporating the Cana narrative (vv. 1-11) into the liturgy for the Solemnization of Matrimony, citing Christ's presence as that which 'adorned and beautified' the honorable estate of marriage.”
- Lutheran · QUALIFY
  “Lutheran pastors frequently apply the wedding at Cana in marriage liturgies and pastoral care, assuring couples that Christ is actively present in the ordinary, earthly estate of marriage, blessing its daily struggles and joys.”
- Baptist · QUALIFY
  “The Cana narrative is frequently read at wedding ceremonies to celebrate marriage as honored by Christ, while the details of the miracle continue to prompt pastoral instruction on Christian liberty, temperance, and holiness in personal conduct.”

Paso 7Generar la New Consensus Bible

A partir del texto en el idioma original. Las tradiciones documentan la recepción; no votan sobre la redacción. Cada redacción disputada que la traducción resolvió se enumera a continuación, sin ocultarse.

¹And on the third day a wedding took place in Cana of Galilee, and the mother of Jesus was there. ²And Jesus and his disciples were also invited to the wedding. ³And when the wine ran out, the mother of Jesus said to him, "They have no wine." ⁴And Jesus said to her, "Woman, what does this have to do with me and you? My hour has not yet come." ⁵His mother said to the servants, "Whatever he says to you, do it." ⁶Now there were six stone water jars set there for the Jewish rites of purification, holding two or three measures each. ⁷Jesus said to them, "Fill the water jars with water." And they filled them to the brim. ⁸And he said to them, "Now draw some out, and take it to the master of the feast." So they took it. ⁹When the master of the feast tasted the water that had become wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom ¹⁰and said to him, "Everyone serves the good wine first, and when they have drunk freely, then the inferior; but you have kept the good wine until now." ¹¹Jesus did this, the beginning of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him. ¹²After this he went down to Capernaum, he and his mother and his brothers and his disciples; and they remained there a few days. ¹³And the Passover of the Jews was near, and Jesus went up to Jerusalem. ¹⁴And he found in the temple those selling oxen and sheep and doves, and the money-changers sitting. ¹⁵And making a whip of cords, he drove them all out of the temple, both the sheep and the oxen; and he poured out the coins of the money-changers, and overturned the tables. ¹⁶And to those selling the doves he said, "Take these things out of here; do not make the house of my Father a house of trade." ¹⁷His disciples remembered that it is written: "Zeal for your house will consume me." ¹⁸The Jews therefore answered and said to him, "What sign do you show us, seeing that you do these things?" ¹⁹Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up." ²⁰The Jews therefore said, "It took forty-six years to build this temple, and will you raise it up in three days?" ²¹But he was speaking about the temple of his body. ²²When therefore he was raised from the dead, his disciples remembered that he had said this to them, and they believed the Scripture, and the word which Jesus had spoken. ²³Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, seeing his signs which he was doing. ²⁴But Jesus on his part did not entrust himself to them, because he knew all people, ²⁵and because he had no need for anyone to testify concerning man; for he himself knew what was in man.

Elecciones realizadas — cada disputa que la traducción resolvió

Versículo	Fuente	Opciones	Elección	Por qué	Cat.
v1	γάμος	"marriage" (T) \| "wedding" (T, A)	"wedding"	The event is framed as a wedding, while whether the narrative serves as the primary liturgical Gospel reading for the rite or sacrament of Christian marriage is disputed among traditions.	interpretive
v1	ἐγένετο	"was" (T) \| "happened" (T) \| "took place" (T)	"took place"	Accurately translates the aorist verb of occurrence in natural English.	lexical
v1	τῇ ἡμέρᾳ τῇ τρίτῃ	Flatten article \| Preserve definite article pattern (S)	Preserve definite article pattern (S)	Retains the specific Greek article formulation 'on the third day'.	grammatical
v2	ἐκλήθη	"called" (T) \| "bidden" (T) \| "invited" (T)	"invited"	Standard modern terminology for a wedding guest.	lexical
v2	γάμον	"marriage" (T) \| "wedding" (T, S)	"wedding"	Preserves the lexical repetition of the event from verse 1.	lexical
v3	ὑστερήσαντος	"wanted" (T) \| "failed" (T) \| "being deficient" (T) \| "ran out" (T)	"ran out"	Idiomatic contemporary rendering for the depletion of the supply.	lexical
v3	μήτηρ τοῦ Ἰησοῦ	"mother of Jesus" (T) \| "Jesus' mother" (T)	"mother of Jesus"	Preserves the formal structure of the genitive phrase.	grammatical
v3	λέγει ... πρὸς	"saith unto" (T) \| "says to" (T) \| "said to" (T)	"said to"	Translates the historical present into standard narrative past tense.	grammatical
v3	οἴνου / οἶνον	Flatten repetition \| Preserve repetition (S)	Preserve repetition (S)	Maintains the repetition of 'wine' in close proximity.	stylistic
v4	τί ἐμοὶ καὶ σοί, γύναι	"what have I to do with thee" (T) \| "what to me and to thee" (T) \| "what does that have to do with you and me" (T) \| "what does this have to do with me and you" (S, A)	"what does this have to do with me and you"	The idiom indicates relational distance, while whether Jesus' response establishes that his mediatorial work operates entirely independently of human familial authority is disputed among traditions.	interpretive
v4	γύναι	Flatten number shift \| Preserve number shift (S)	Preserve number shift (S)	Retains the singular address 'Woman' contrasting the plural of verse 3.	grammatical
v5	τοῖς διακόνοις	"servants" (T) \| "ministrants" (T) \| "waiters" (T)	"servants"	Standard rendering for those ministering at the event, retaining the definite article.	lexical
v5	ὅ τι ἂν	"Whatsoever" (T) \| "Whatever" (T)	"Whatever"	The wording translates the instruction directly in modern English, while whether Mary's instruction serves as a paradigm for absolute obedience and trust in Christ is disputed among traditions.	interpretive
v5	λέγῃ	"saith unto" (T) \| "may say to" (T) \| "says to" (T) \| "shall say to" (T)	"says to"	Accurately reflects the present subjunctive nuance of potential instruction.	grammatical
v6	δὲ	"And" (T) \| "Now" (T)	"Now"	Functions as a transitional narrative marker in English.	lexical
v6	ὑδρίαι	"waterpots" (T) \| "water pots" (T) \| "water-jugs" (T) \| "water jars" (S)	"water jars"	Accurately identifies the stone vessels used for ritual washing.	lexical
v6	ἓξ ... δύο ἢ τρεῖς	Flatten number shift \| Preserve number shift (S)	Preserve number shift (S)	Retains the specific plural counts 'six' and 'two or three'.	grammatical
v6	ἀνὰ μετρητὰς	"firkins apiece" (T) \| "metretes" (T) \| "measures each" (T)	"measures each"	Provides a generic English equivalence rather than an archaic or transliterated specific volume.	lexical
v7	γεμίσατε ... ἐγέμισαν	Flatten cognate \| Preserve cognate (S)	Preserve cognate (S)	Maintains the 'fill... filled' root continuity.	stylistic
v8	καὶ λέγει αὐτοῖς	"And he saith unto" (T) \| "to" (T) \| "said to" (T) \| "says to" (T)	"And he said to"	Converts the historical present to past narrative for contemporary English.	grammatical
v8	νῦν	Omit interjection \| Preserve interjection (S)	Preserve interjection (S)	Retains the transitional particle 'Now'.	stylistic
v8	ἀρχιτρικλίνῳ	"governor of the feast" (T) \| "ruler of the feast" (T) \| "director of the apartment" (T) \| "feast-master" (T) \| "master of the feast" (S, A)	"master of the feast"	Translates the role accurately in a dignified register.	lexical
v9	ὡς δὲ	"When" (T) \| "And" (T) \| "And as" (T) \| "But" (T)	"When"	Properly structures the temporal subordinate clause.	grammatical
v9	ἀρχιτρίκλινος	Flatten repetition \| Preserve repetition (S)	Preserve repetition (S)	Maintains the repeated title 'master of the feast'.	stylistic
v9	οὐκ ᾔδει πόθεν ἐστίν	"knew not whence it was" (T) \| "didn't know where it came from" (T) \| "did not know where it came from" (S)	"did not know where it came from"	Updates the archaic locative syntax to modern standard English.	grammatical
v9	ᾔδει ... ᾔδεισαν	Flatten number shift \| Preserve number shift (S)	Preserve number shift (S)	Contrasts the singular lack of knowledge with the plural servants' knowledge.	grammatical
v10	μεθυσθῶσιν	"men" (T) \| "guests" (T) \| "they" (T)	"they"	Uses a pronoun to match the plural verb organically, while whether the transformation of water into wine typologically prefigures the Eucharistic elements is disputed among traditions.	interpretive
v10	μεθυσθῶσιν	"well drunk" (T) \| "drank" (T) \| "freely" (T)	"freely"	Accurately conveys the state of having imbibed abundantly without excessive modernization.	lexical
v10	ἕως	"until" (T) \| "till" (T)	"until"	Selects the slightly more formal temporal preposition.	stylistic
v10	τὸν καλὸν οἶνον	Flatten repetition \| Preserve repetition (S)	Preserve repetition (S)	Keeps 'the good wine' identical at both occurrences.	stylistic
v11	εἰς	"on" (T) \| "in" (T)	"in"	Translates the preposition mapping belief directed towards Christ.	grammatical
v11	ἐν Κανὰ τῆς Γαλιλαίας	Flatten inclusio \| Preserve inclusio (S)	Preserve inclusio (S)	Retains the exact setting 'in Cana of Galilee' mirroring verse 1.	stylistic
v12	κατέβη	"went down" (T) \| "descended" (T)	"went down"	Clear topographic idiom for traveling from the hills of Galilee to the lake.	lexical
v12	ἀδελφοὶ	"brethren" (T) \| "brothers" (T)	"brothers"	Standard modern plural for familial relations.	stylistic
v12	ἔμειναν οὐ πολλὰς ἡμέρας	"not many days" (T) \| "abode" (T) \| "a few days" (T) \| "remained" (T)	"remained there a few days"	Produces clear contemporary phrasing for the litotes.	lexical
v12	κατέβη ... ἔμειναν	Flatten number shift \| Preserve number shift (S)	Preserve number shift (S)	Reflects the singular 'went down' shifting to the plural 'remained'.	grammatical
v13	τὸ πάσχα τῶν Ἰουδαίων	"Jews' passover" (T) \| "pasch of the" (T) \| "Passover of the Jews" (T)	"Passover of the Jews"	Preserves the Greek noun and genitive phrasing directly.	lexical
v13	ἐγγὺς	"at hand" (T) \| "nigh" (T) \| "near" (T)	"near"	Contemporary vocabulary for temporal proximity.	lexical
v14	καὶ	"He" (T) \| "And" (T)	"And"	Translates the coordinating conjunction directly.	grammatical
v14	τοὺς πωλοῦντας	"those that sold" (T) \| "who" (T) \| "selling" (T) \| "the sellers of" (T) \| "those selling" (S)	"those selling"	Accurately represents the substantive participle.	grammatical
v14	κερματιστὰς	"changers of money" (T) \| "money-changers" (T)	"money-changers"	Standard compound terminology in modern English.	stylistic
v14	τοὺς ... τοὺς	Flatten article \| Preserve definite article pattern (S)	Preserve definite article pattern (S)	Keeps the specific identification of both groups.	grammatical
v15	φραγέλλιον	"scourge" (T) \| "whip" (T)	"whip"	Standard modern term for the physical instrument.	lexical
v15	πάντας ἐξέβαλεν ... τά τε πρόβατα καὶ τοὺς βόας	"drove them all out ... the sheep and the oxen" (T) \| "drove them all out ... both the sheep and the oxen" (T)	"drove them all out ... both the sheep and the oxen"	The rendering includes the animals explicitly in the expulsion, while whether Jesus' use of the whip was directed only at the animals, preserving a consistent ethic of nonviolent action, is disputed among traditions.	interpretive
v15	κερματιστὰς (v14) / κέρμα (v15)	Flatten cognate \| Preserve cognate (S)	Preserve cognate (S)	Maintains the linguistic link between the money-changers and the coins they exchanged.	stylistic
v16	ἐντεῦθεν	"hence" (T) \| "and" (T) \| "out of here" (T)	"out of here"	Renders the directional adverb in modern, forceful idiom.	lexical
v16	μὴ ποιεῖτε τὸν οἶκον ... οἶκον	"make not the house ... a house" (T) \| "do not make the house ... a house" (S)	"do not make the house ... a house"	The directive condemns the commercialization of the temple court, while whether the cleansing serves as an ascetic metaphor for the entire sanctification of the human heart is disputed among traditions.	interpretive
v16	οἶκον ... οἶκον	Flatten repetition \| Preserve repetition (S)	Preserve repetition (S)	Keeps the rhetorical 'house... house' parallel.	stylistic
v17	τοῦ οἴκου σου	"Thy" (T) \| "of thine" (T) \| "for thy" (T) \| "for your" (T)	"for your"	Modern possessive pronoun with appropriate preposition.	grammatical
v17	καταφάγεταί	"hath eaten" (T) \| "shall eat" (T) \| "did eat" (T) \| "devours" (T) \| "will consume" (T, S)	"will consume"	Translates the future indicative variant found in the critical Greek text.	textual
v18	ἀπεκρίθησαν οὖν ... καὶ εἶπαν	"therefore answered" (T) \| "therefore answered to" (T) \| "and said unto" (T) \| "then answered to" (T) \| "to" (T)	"therefore answered and said to"	Captures both the inferential particle and both verbs of speech.	grammatical
v18	δεικνύεις	"do you show" (T) \| "shewest thou unto" (T) \| "showest" (T) \| "dost shew" (T)	"do you show"	Contemporary English phrasing for the present active indicative.	grammatical
v19	λύσατε ... ἐγερῶ	Flatten number shift \| Preserve number shift (S)	Preserve number shift (S)	Retains the juxtaposition of their plural destruction and his singular raising.	grammatical
v20	οἰκοδομήθη	"was" (T) \| "to build" (T)	"to build"	Renders the passive verb into clear English indicating the duration of the construction process.	grammatical
v20	ἐν τρισὶν ἡμέραις ... ἐγερεῖς	Flatten repetition \| Preserve repetition (S)	Preserve repetition (S)	Maintains the echo of Jesus' 'in three days' and 'raise' from the previous verse.	stylistic
v21	περὶ	"spoke" (T) \| "spake of" (T) \| "concerning" (T) \| "about" (S)	"about"	Identifies the referent clearly, while whether this demonstrates that Old Testament cultic structures were typological shadows fulfilled in his incarnation is disputed among traditions.	interpretive
v21	τοῦ ναοῦ τοῦ σώματος	Flatten article \| Preserve definite article pattern (S)	Preserve definite article pattern (S)	Retains the structured 'the temple of the body'.	grammatical
v22	ἠγέρθη	"raised" (T) \| "was risen from" (T) \| "raised out of" (T) \| "raised among" (T) \| "had" (T) \| "again" (T)	"raised"	Translates the aorist passive accurately in modern tense.	grammatical
v22	ὃν	"which" (T) \| "that" (T)	"which"	Standard relative pronoun mapping to the specific antecedent word.	stylistic
v23	Ὡς δὲ	"Now when" (T) \| "And as" (T) \| "And" (T)	"Now when"	Conveys the temporal conjunction effectively.	lexical
v23	ἐν (before πάσχα)	"in" (T) \| "at" (T)	"at"	Locative preposition properly linking the Passover setting.	grammatical
v23	ἐν (before ἑορτῇ)	"passover in" (T) \| "during" (T) \| "pasch upon" (T)	"during"	Clarifies that the events happened in the span of the feast.	grammatical
v23	ἐποίει	"did" (T) \| "was doing" (T) \| "wrought" (T) \| "performed" (T)	"was doing"	Captures the imperfect tense denoting continuous or repeated actions.	grammatical
v23	σημεῖα	Flatten repetition \| Preserve repetition (S)	Preserve repetition (S)	Maintains the recurrence of 'signs' linking back to verse 11.	stylistic
v24	οὐκ ἐπίστευεν	"did not commit" (T) \| "trust" (T) \| "didn't entrust" (T) \| "himself was trusting" (T) \| "did not entrust" (S)	"did not entrust"	Accurately conveys the active yielding inherent in the verb without over-simplifying it to trust.	lexical
v24	αὐτοῖς	"to" (T) \| "unto" (T)	"to"	Modern dative preposition.	stylistic
v24	ἐπίστευσαν / ἐπίστευεν	Flatten cognate \| Preserve cognate (S)	Preserve cognate (S)	Maintains the distinct wordplay between 'believed' (v23) and 'entrust' (v24) built on the same verb root.	stylistic
v25	αὐτὸς	"himself" (T) \| "he knew" (T) \| "himself was knowing" (T)	"himself"	Translates the emphatic pronoun explicitly.	grammatical
v25	τοῦ ἀνθρώπου / τῷ ἀνθρώπῳ; γινώσκειν / ἐγίνωσκεν	Flatten repetition \| Preserve repetition (S)	Preserve repetition (S)	Keeps the repeated 'man... man' and 'knew' mapping back to verse 24.	stylistic

Límites que vale la pena conocer

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.