Juan 19

7 traducciones · leer a través de 12 tradiciones.

NCB · Nueva Biblia del Consenso

¹Then Pilate therefore took Jesus and flogged him. ²And the soldiers plaited a crown of thorns and put it on his head, and threw a purple garment around him, ³and they were coming to him and saying, "Hail, the king of the Jews!" and they were giving him slaps. ⁴And Pilate therefore went outside again, and said to them, "Look, I bring him outside to you, that you may know that I find no fault in him." ⁵Jesus therefore came outside, wearing the crown of thorns and the purple garment. And he said to them, "Look, the man!" ⁶When therefore the chief priests and the officers saw him, they shouted, saying, "Crucify, crucify!" Pilate said to them, "Take him yourselves and crucify him, for I find no fault in him." ⁷The Jews answered him, "We have a law, and according to our law he ought to die, because he made himself Son of God." ⁸When therefore Pilate heard this word, he was more afraid, ⁹and he entered into the Praetorium again and said to Jesus, "Where are you from?" But Jesus gave him no answer. ¹⁰Pilate therefore said to him, "Are you not speaking to me? Do you not know that I have authority to release you and I have authority to crucify you?" ¹¹Jesus answered him, "You would have no authority at all against me, unless it had been given to you from above; because of this, the one handing me over to you has greater sin." ¹²From this time Pilate was seeking to release him. But the Jews shouted, saying, "If you release this man, you are not Caesar’s friend. Everyone making himself a king speaks against Caesar." ¹³Pilate therefore, having heard these words, brought Jesus outside and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. ¹⁴Now it was the Preparation of the Passover; it was about the sixth hour. And he said to the Jews, "Look, your king!" ¹⁵They therefore shouted, "Away, away, crucify him!" Pilate said to them, "Shall I crucify your king?" The chief priests answered, "We have no king except Caesar." ¹⁶Then therefore he handed him over to them that he might be crucified. They therefore took Jesus along and led him away. ¹⁷And bearing the cross for himself, he went out to the place called Place of a Skull, which is called in Hebrew, Golgotha, ¹⁸where they crucified him, and with him two others, on this side and on that side, and Jesus in the middle. ¹⁹And Pilate also wrote a title and put it on the cross. And it was written, "Jesus the Nazarene, the king of the Jews." ²⁰Therefore many of the Jews read this title, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, in Greek. ²¹Therefore the chief priests of the Jews said to Pilate, "Do not write, 'The king of the Jews,' but that he said, 'I am king of the Jews.'" ²²Pilate answered, "What I have written, I have written." ²³The soldiers therefore, when they had crucified Jesus, took his garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was seamless, woven from the top throughout. ²⁴They said therefore to one another, "Let us not tear it, but cast lots for it, whose it will be;" that the Scripture might be fulfilled which says, "They divided my garments among themselves, and for my clothing they cast lots." The soldiers therefore indeed did these things. ²⁵But standing by the cross of Jesus were his mother, and the sister of his mother, Mary the wife of Clopas, and Mary Magdalene. ²⁶Jesus therefore, seeing his mother, and the disciple whom he loved standing by, said to his mother, "Woman, look, your son!" ²⁷Then he said to the disciple, "Look, your mother!" And from that hour the disciple took her to his own home. ²⁸After this, Jesus, knowing that all things had already been finished, that the Scripture might be completed, said, "I am thirsty." ²⁹A vessel full of sour wine was set there; so, putting a sponge full of the sour wine on hyssop, they brought it to his mouth. ³⁰When Jesus therefore had received the sour wine, he said, "It is finished." And bowing his head, he gave up his spirit. ³¹The Jews therefore, since it was the Preparation, so that the bodies might not remain on the cross on the Sabbath (for the day of that Sabbath was a great one), asked Pilate that their legs might be broken and they might be taken away. ³²The soldiers therefore came and broke the legs of the first, and of the other who had been crucified with him; ³³but having come to Jesus, when they saw him already dead, they did not break his legs; ³⁴but one of the soldiers pierced his side with a spear, and immediately blood and water came out. ³⁵And the one who has seen has testified, and his testimony is true; and he knows that he tells the truth, that you also may believe. ³⁶For these things happened that the Scripture might be fulfilled: "A bone of him will not be broken." ³⁷And again another Scripture says: "They will look on him whom they pierced." ³⁸After these things, Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate gave permission. He came therefore and took away the body of Jesus. ³⁹And Nicodemus, the one who came to him by night at the first, also came, bringing a mixture of myrrh and aloes, about a hundred Roman pounds. ⁴⁰They took therefore the body of Jesus and bound it in linen cloths with the spices, as is the custom of the Jews to prepare for burial. ⁴¹Now there was a garden in the place where he was crucified, and in the garden a new tomb in which no one had yet been laid. ⁴²Therefore, because of the Preparation of the Jews, since the tomb was near, they laid Jesus there.

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En qué coinciden las tradiciones

Several traditions affirm that Pilate's earthly authority over Jesus is subordinate to and permitted by divine providence, and that Christ's bowing of His head prior to giving up His spirit signifies that His death was entirely voluntary and under His sovereign control. Some traditions also recognize Jesus as the definitive antitype of the Passover Lamb, view His seamless tunic as an image of the unbreakable unity of the universal Church, and teach that His entrustment of Mary to the Beloved… Inicia sesión para leer el consenso completo →

Dónde difieren las tradiciones

The blood and water flowing from Christ's pierced side are the direct source of the sacraments of Baptism and the Eucharist.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: QUALIFY; baptist: DENY
The blood and water symbolize justification and sanctification without imparting sacramental efficacy to physical church ordinances.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; baptist: AFFIRM; restorationist: DENY
The blood and water symbolize the intersection of Christ's atoning blood and the believer's subsequent water baptism for the remission of sins.
catholic: QUALIFY; lutheran: DENY; baptist: DENY; pentecostal: DENY; restorationist: AFFIRM

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Catholic

In John 19, the Passion narrative reaches its climax, presenting Jesus not as a passive victim but as the sovereign King, the New Adam, and the definitive Passover Lamb. The chapter covers the scourging, the mocking of Jesus with a crown of thorns and a purple robe, the 'Ecce Homo' presentation, and Pilate's reluctant condemnation (vv. 1-16). Jesus asserts that Pilate's earthly authority is subordinate to divine providence (v. 11). The crucifixion occurs between two criminals, with a trilingual inscription universally proclaiming His kingship (vv. 17-22). The text meticulously notes the fulfillment of Scripture: the parting of His garments and the seamless tunic (vv. 23-24), His final provision for His mother and the Beloved Disciple (vv. 25-27), His thirst and reception of sour wine on a hyssop branch (vv. 28-30), and His final words, 'It is finished.' Finally, to ensure death before the Sabbath, His side is pierced rather than His legs broken, yielding blood and water (vv. 31-37), followed by a royal burial in a new garden tomb by Joseph of Arimathea and Nicodemus (vv. 38-42). Reception: The Catholic tradition, bridging Latin and Eastern theology, reads this chapter with profound sacramental and typological depth. The seamless tunic (v. 23) is famously interpreted by Cyprian of Carthage as the unbreakable, undivided unity of the Catholic Church. The entrustment of Mary to the Beloved Disciple (vv. 26-27) is understood as the establishment of Mary's spiritual motherhood over all believers; as John Paul II teaches, the Beloved Disciple represents all disciples whom Mary is given to mother, making her the 'Mater Ecclesiae' (Mother of the Church) standing as the New Eve at the tree of the cross. No verse in this chapter is more central to Catholic sacramentology than verse 34. Latin and Greek Fathers uniformly see the blood and water flowing from the pierced side of Christ as the font of the Church's life. Augustine famously parallels the 'sleep' of the New Adam on the cross to the sleep of the first Adam: just as Eve was drawn from Adam's side, the Church is drawn from the wounded side of Christ through the primary sacraments of water (Baptism) and blood (Eucharist). John Chrysostom echoes this, declaring that the Church is built from this sacred wound. In the Syriac tradition, Ephrem views the centurion's lance as removing the flaming sword that guarded the Tree of Life in Eden, thereby reopening Paradise to humanity. Additionally, the preservation of His bones (v. 36) combined with the hyssop branch (v. 29) cements Christ's identity as the antitype of the Paschal Lamb, a core theme in the Catechism's soteriology. Pius XII later identified verse 34 as the scriptural anchor for Latin devotion to the Sacred Heart of Jesus.

Eastern Orthodox

John 19 narrates the climax of Jesus' earthly life and the fulfillment of His mission. It details His flogging by Pilate's order, the soldiers' mockery with a crown of thorns and a purple robe, and Pilate's reluctant capitulation to the crowd's demand for crucifixion. The text describes the crucifixion at Golgotha, the disputes over the title 'King of the Jews,' the casting of lots for His seamless tunic, and Jesus entrusting His mother to the beloved disciple. It concludes with His final words, the piercing of His side by a Roman spear yielding blood and water, and His honorable burial in a new garden tomb by Joseph of Arimathea and Nicodemus. Reception: The patristic consensus reads this chapter as the ultimate paradox of the incarnate Word, the 'King of Glory,' voluntarily accepting extreme humiliation to defeat death. Cyril of Alexandria draws attention to the sequence of Jesus' final moments (v. 30): He bows His head before giving up His spirit. This demonstrates that Christ was not overcome by death; rather, He actively and sovereignly laid down His life, exercising divine control over His own death. The piercing of His side (v. 34) is a paramount text for Orthodox ecclesiology and sacramental theology. John Chrysostom teaches that just as Eve was formed from the side of the sleeping Adam, the Church is formed from the side of the Second Adam asleep in death on the cross, with the life-giving stream of water and blood symbolizing the foundational mysteries of Baptism and the Eucharist. Furthermore, Christ's entrustment of His mother to the beloved disciple (vv. 26-27) is traditionally understood to confirm the perpetual virginity of the Theotokos—since she had no other natural children to care for her—and to establish her maternal relationship with the whole Church. The seamless tunic (v. 23) is frequently received by the Fathers as an image of the indivisible unity of the Orthodox faith and the Church.

Oriental Orthodox

John 19 narrates the culmination of Jesus' passion, beginning with his scourging and mocking by Roman soldiers who crown him with thorns. Pilate repeatedly attempts to release him but yields to the crowds, handing Jesus over to be crucified. Jesus carries his cross to Golgotha, where he is crucified between two others under a trilingual title proclaiming him King of the Jews. The narrative details the soldiers casting lots for his seamless tunic, Jesus entrusting his mother to the beloved disciple, and his final words before his death. To ensure the bodies do not remain on the cross for the Sabbath, the soldiers break the legs of the two others, but finding Jesus already dead, one pierces his side, bringing forth blood and water. The chapter concludes with Joseph of Arimathea and Nicodemus respectfully burying Jesus with myrrh and aloes in a nearby new garden tomb. Reception: In the Oriental Orthodox tradition, this chapter is a paramount christological text, read through the miaphysite theology of the first three Ecumenical Councils. The suffering on the cross is attributed to the one incarnate nature of God the Word; it is not a divided human nature that suffers, but the Word who suffers in the flesh. The flow of blood and water from the pierced side (verse 34) is central to this tradition. Cyril of Alexandria emphasizes that this miraculous flow proves the body on the cross is the life-giving body of God the Word, not of a mere man, and identifies the water and blood as the source of the Church's foundational sacraments: Baptism and the Eucharist. The seamless tunic (verse 23) is frequently invoked by miaphysite fathers, such as Severus of Antioch, as a powerful type of the indivisible unity of Christ's nature, woven from above, which cannot be torn into two natures after the union. The entrusting of the Mother of God to John (verses 26-27) is received as an affirmation of her perpetual virginity and her enduring role as the spiritual mother of all the faithful. Furthermore, the use of myrrh and aloes in the burial (verses 38-42) is traditionally read as an acknowledgment of the incorruptibility of Christ's body, even in death, because it remained hypostatically united to His divinity.

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WEB · World English Bible

¹So Pilate then took Jesus and flogged him. ²The soldiers twisted thorns into a crown and put it on his head, and dressed him in a purple garment. ³They kept saying, “Hail, King of the Jews!” and they kept slapping him. ⁴Then Pilate went out again, and said to them, “Behold, I bring him out to you, that you may know that I find no basis for a charge against him.” ⁵Jesus therefore came out, wearing the crown of thorns and the purple garment. Pilate said to them, “Behold, the man!” ⁶When therefore the chief priests and the officers saw him, they shouted, saying, “Crucify! Crucify!” Pilate said to them, “Take him yourselves and crucify him, for I find no basis for a charge against him.” ⁷The Jews answered him, “We have a law, and by our law he ought to die, because he made himself the Son of God.” ⁸When therefore Pilate heard this saying, he was more afraid. ⁹He entered into the Praetorium again, and said to Jesus, “Where are you from?” But Jesus gave him no answer. ¹⁰Pilate therefore said to him, “Aren’t you speaking to me? Don’t you know that I have power to release you and have power to crucify you?” ¹¹Jesus answered, “You would have no power at all against me, unless it were given to you from above. Therefore he who delivered me to you has greater sin.” ¹²At this, Pilate was seeking to release him, but the Jews cried out, saying, “If you release this man, you aren’t Caesar’s friend! Everyone who makes himself a king speaks against Caesar!” ¹³When Pilate therefore heard these words, he brought Jesus out and sat down on the judgment seat at a place called “The Pavement”, but in Hebrew, “Gabbatha.” ¹⁴Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, “Behold, your King!” ¹⁵They cried out, “Away with him! Away with him! Crucify him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar!” ¹⁶So then he delivered him to them to be crucified. So they took Jesus and led him away. ¹⁷He went out, bearing his cross, to the place called “The Place of a Skull”, which is called in Hebrew, “Golgotha”, ¹⁸where they crucified him, and with him two others, on either side one, and Jesus in the middle. ¹⁹Pilate wrote a title also, and put it on the cross. There was written, “JESUS OF NAZARETH, THE KING OF THE JEWS.” ²⁰Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. ²¹The chief priests of the Jews therefore said to Pilate, “Don’t write, ‘The King of the Jews,’ but, ‘he said, “I am King of the Jews.”’” ²²Pilate answered, “What I have written, I have written.” ²³Then the soldiers, when they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also the tunic. Now the tunic was without seam, woven from the top throughout. ²⁴Then they said to one another, “Let’s not tear it, but cast lots for it to decide whose it will be,” that the Scripture might be fulfilled, which says, “They parted my garments among them. They cast lots for my clothing.” Therefore the soldiers did these things. ²⁵But standing by Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ²⁶Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, “Woman, behold, your son!” ²⁷Then he said to the disciple, “Behold, your mother!” From that hour, the disciple took her to his own home. ²⁸After this, Jesus, seeing that all things were now finished, that the Scripture might be fulfilled, said, “I am thirsty!” ²⁹Now a vessel full of vinegar was set there; so they put a sponge full of the vinegar on hyssop, and held it at his mouth. ³⁰When Jesus therefore had received the vinegar, he said, “It is finished!” Then he bowed his head and gave up his spirit. ³¹Therefore the Jews, because it was the Preparation Day, so that the bodies wouldn’t remain on the cross on the Sabbath (for that Sabbath was a special one), asked of Pilate that their legs might be broken and that they might be taken away. ³²Therefore the soldiers came and broke the legs of the first and of the other who was crucified with him; ³³but when they came to Jesus and saw that he was already dead, they didn’t break his legs. ³⁴However, one of the soldiers pierced his side with a spear, and immediately blood and water came out. ³⁵He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe. ³⁶For these things happened that the Scripture might be fulfilled, “A bone of him will not be broken.” ³⁷Again another Scripture says, “They will look on him whom they pierced.” ³⁸After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus’ body. Pilate gave him permission. He came therefore and took away his body. ³⁹Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds. ⁴⁰So they took Jesus’ body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. ⁴¹Now in the place where he was crucified there was a garden. In the garden was a new tomb in which no man had ever yet been laid. ⁴²Then, because of the Jews’ Preparation Day (for the tomb was near at hand), they laid Jesus there.

KJV · King James Version

¹Then Pilate therefore took Jesus, and scourged him. ²And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, ³And said, Hail, King of the Jews! and they smote him with their hands. ⁴Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. ⁵Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! ⁶When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. ⁷The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. ⁸When Pilate therefore heard that saying, he was the more afraid; ⁹And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. ¹⁰Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? ¹¹Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. ¹²And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cesar’s friend: whosoever maketh himself a king speaketh against Cesar. ¹³When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. ¹⁴And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! ¹⁵But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cesar. ¹⁶Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. ¹⁷And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: ¹⁸Where they crucified him, and two other with him, on either side one, and Jesus in the midst. ¹⁹And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. ²⁰This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. ²¹Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. ²²Pilate answered, What I have written I have written. ²³Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. ²⁴They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. ²⁵Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. ²⁶When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! ²⁷Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home. ²⁸After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. ²⁹Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. ³⁰When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. ³¹The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. ³²Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. ³³But when they came to Jesus, and saw that he was dead already, they brake not his legs: ³⁴But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. ³⁵And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. ³⁶For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. ³⁷And again another scripture saith, They shall look on him whom they pierced. ³⁸And after this Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. ³⁹And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. ⁴⁰Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. ⁴¹Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. ⁴²There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.

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Diferencias que cambian el significado (94)

v1 [stylistic]: transition 'So then' vs 'Then... therefore' — “Then Pilate therefore took” (KJV, ASV, DARBY, WEBSTER) vs “So then” (WEB) vs “did Pilate take” (YLT) vs “Pilate” (DRC)
v1 [lexical]: 'scourged' vs 'flogged' — “scourged” (KJV, ASV, DARBY, WEBSTER, DRC) vs “flogged” (WEB) vs “scourge” (YLT)
v2 [lexical]: 'platted' vs 'twisted' — “platted” (KJV, ASV, WEBSTER) vs “having plaited” (YLT, DARBY) vs “twisted thorns into” (WEB) vs “platting” (DRC)
v2 [stylistic]: (vv 2, 19, 31) 'on' vs 'upon' — “on” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “upon” (DRC)
v3 [lexical]: 'smote' vs 'slapped' vs 'struck' — “they smote” (KJV, WEBSTER) vs “gave” (DARBY, DRC) vs “kept slapping” (WEB) vs “struck” (ASV) vs “were giving” (YLT)
v4 [lexical]: (vv 4, 13) 'out' vs 'forth' vs 'without' — “out” (WEB, ASV, DARBY) vs “forth again” (KJV, WEBSTER, DRC) vs “without” (YLT)
v4 [stylistic]: (vv 4, 6, 9, 10, 14, 15) 'saith unto' vs 'said to' — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
v4 [lexical]: (vv 4, 26, 27) 'Behold' vs 'Lo' — “Behold” (WEB, KJV, ASV, WEBSTER, DRC) vs “Lo” (YLT, DARBY)
v4 [stylistic]: archaic 'ye' vs 'you' — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
v5 [grammatical]: phrasing and word order for 'came forth wearing' — “therefore came out” (WEB, ASV) vs “forth wearing” (KJV) vs “therefore came without bearing” (YLT) vs “therefore went without” (DARBY) vs “came” (WEBSTER) vs “therefore came bearing” (DRC)
v6 [lexical]: 'officers' vs 'servants' and 'saw' vs 'had seen' — “the” (WEB, ASV, DARBY) vs “officers saw” (KJV, WEBSTER) vs “the did see” (YLT) vs “the servants had seen” (DRC)
v6 [lexical]: 'cried out' vs 'shouted' — “cried out” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “shouted” (WEB)
v7 [grammatical]: 'by our law' vs 'according to the law' — “by our” (WEB, KJV, WEBSTER) vs “according to” (YLT, DARBY) vs “that” (ASV) vs “according to the” (DRC)
v8 [lexical]: 'this' vs 'that saying' vs 'this word' — “this” (WEB, ASV, DRC) vs “that saying” (KJV, WEBSTER) vs “this word” (YLT, DARBY)
v9 [lexical]: 'Praetorium' vs 'judgment hall' — “Praetorium again” (WEB, DARBY) vs “judgment hall” (KJV) vs “Prætorium again” (ASV) vs “praetorium” (YLT) vs “judgment-hall” (WEBSTER) vs “again” (DRC)
v9 [lexical]: 'Whence art thou' vs 'Where are you from' — “Whence art thou But” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Where are you from” (WEB) vs “and” (YLT)
v10 [lexical]: 'power' vs 'authority' — “power” (WEB, KJV, ASV, WEBSTER, DRC) vs “authority” (YLT, DARBY)
v10 [textual]: word order variant: 'crucify' vs 'release' first — “crucify thee” (KJV, YLT, WEBSTER, DRC) vs “release” (ASV, DARBY) vs “release you” (WEB)
v10 [textual]: word order variant: 'release' vs 'crucify' second — “release thee” (KJV, YLT, WEBSTER, DRC) vs “crucify” (ASV, DARBY) vs “crucify you” (WEB)
v11 [lexical]: 'except' vs 'unless' vs 'if' — “except” (KJV, ASV, WEBSTER) vs “unless” (WEB, DRC) vs “if” (YLT, DARBY)
v11 [stylistic]: 'thee' vs 'to you' — “thee” (KJV, ASV, YLT, WEBSTER, DRC) vs “to you” (WEB) vs “to” (DARBY)
v11 [interpretive]: 'therefore' vs 'on this account' vs 'because of this' — “therefore” (WEB, KJV, ASV, WEBSTER, DRC) vs “because of this” (YLT) vs “On this account” (DARBY)
v11 [grammatical]: 'that delivered' vs 'who is delivering' — “that delivered” (KJV, ASV, WEBSTER) vs “who” (WEB) vs “who is delivering” (YLT) vs “has” (DARBY) vs “hath” (DRC)
v12 [interpretive]: 'from thenceforth' (temporal) vs 'upon this' (causal) — “And from thenceforth” (KJV, WEBSTER) vs “At this” (WEB) vs “Upon this” (ASV) vs “this time was” (YLT) vs “this time” (DARBY) vs “henceforth” (DRC)
v12 [grammatical]: 'sought' vs 'was seeking' — “sought” (KJV, ASV, DARBY, WEBSTER, DRC) vs “was seeking” (WEB) vs “seeking” (YLT)
v12 [grammatical]: 'speaketh' vs 'speaks' — “speaketh” (KJV, ASV, WEBSTER, DRC) vs “speaks” (WEB, DARBY) vs “doth speak” (YLT)
v13 [grammatical]: participle 'having heard' vs simple past 'heard' — “therefore” (WEB, KJV, ASV, WEBSTER) vs “having” (YLT, DARBY) vs “had” (DRC)
v13 [lexical]: 'these words' vs 'that saying' vs 'this word' — “these words” (WEB, ASV, DRC) vs “that saying he brought” (KJV, WEBSTER) vs “this word” (YLT) vs “these words led” (DARBY)
v13 [lexical]: preposition 'on' vs 'in' vs 'upon' — “on” (WEB, ASV, WEBSTER) vs “in” (KJV, DRC) vs “upon” (YLT, DARBY)
v13 [lexical]: 'judgment seat' vs 'tribunal' — “judgment-seat at” (ASV, DARBY) vs “at” (WEB) vs “judgment seat in a” (KJV) vs “tribunal to” (YLT) vs “judgment-seat” (WEBSTER) vs “the” (DRC)
v14 [stylistic]: 'And' vs 'Now' — “And” (KJV, YLT, WEBSTER, DRC) vs “Now” (WEB, ASV, DARBY)
v14 [lexical]: translation of 'paraskeuē' ('preparation' vs 'parasceve' vs 'Day') — “preparation” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Day” (WEB) vs “parasceve” (DRC)
v14 [grammatical]: phrasing of 'passover and about' vs 'it was about' — “passover and about” (KJV, WEBSTER) vs “it was” (ASV, DARBY) vs “at” (WEB) vs “as it were” (YLT) vs “pasch” (DRC)
v15 [lexical]: 'Away with him' vs 'Take him away' — “Away with him” (WEB, KJV, ASV, WEBSTER, DRC) vs “Take take” (YLT) vs “Take” (DARBY)
v15 [lexical]: 'but' vs 'except' — “Caesar” (WEB, DARBY, DRC) vs “but Cesar” (KJV, WEBSTER) vs “Cæsar” (ASV) vs “except Caesar” (YLT)
v17 [textual]: 'his cross' vs 'the cross' — “his” (WEB, KJV, YLT, DARBY, WEBSTER) vs “the” (ASV) vs “own” (DRC)
v18 [lexical]: 'either' vs 'each' vs 'this' — “either” (WEB, KJV, ASV) vs “this” (YLT, DARBY) vs “each” (WEBSTER, DRC)
v18 [lexical]: 'midst' vs 'middle' — “midst” (KJV, ASV, YLT, WEBSTER, DRC) vs “middle” (WEB, DARBY)
v19 [grammatical]: 'the writing was' vs 'there was written' — “And the writing” (KJV, WEBSTER, DRC) vs “There” (WEB, ASV) vs “it” (YLT) vs “But there” (DARBY)
v20 [grammatical]: phrasing and word order for 'many read the title' — “for” (KJV, ASV) vs “read this title” (WEB) vs “because” (YLT) vs “read” (DARBY) vs “then read this title” (WEBSTER) vs “did read because” (DRC)
v21 [stylistic]: 'Write not' vs 'Don’t write' — “Write not” (KJV, ASV, YLT, WEBSTER, DRC) vs “Don’t” (WEB) vs “Do write” (DARBY)
v23 [grammatical]: pluperfect 'had crucified' vs aorist 'did crucify' — “had crucified Jesus” (WEB, KJV, ASV, DARBY, WEBSTER) vs “did crucify” (YLT) vs “him” (DRC)
v23 [lexical]: 'garments' vs 'clothes' — “garments” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “clothes” (DARBY)
v23 [lexical]: 'every' vs 'each' — “every” (WEB, KJV, ASV, WEBSTER, DRC) vs “each” (YLT, DARBY)
v23 [lexical]: 'coat' vs 'tunic' vs 'body-coat' — “coat” (KJV, ASV, YLT, WEBSTER, DRC) vs “tunic” (WEB) vs “body-coat but the body-coat” (DARBY)
v23 [lexical]: 'without seam' vs 'seamless' — “without seam woven” (WEB, KJV, ASV, WEBSTER, DRC) vs “seamless” (YLT) vs “seamless through the whole” (DARBY)
v24 [lexical]: 'rend' vs 'tear' vs 'cut' — “rend” (KJV, ASV, YLT, DARBY, WEBSTER) vs “tear” (WEB) vs “cut” (DRC)
v24 [grammatical]: (vv 24, 37) 'shall' vs 'will' — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
v24 [grammatical]: 'which saith' vs 'says' vs 'saying' — “which saith” (KJV, ASV, WEBSTER) vs “says” (WEB, DARBY) vs “that is saying” (YLT) vs “saying” (DRC)
v24 [lexical]: 'parted' vs 'divided' — “parted” (WEB, KJV, ASV, DARBY, WEBSTER) vs “divided” (YLT) vs “have” (DRC)
v25 [textual]: 'Clopas' vs 'Cleophas' — “Clopas” (WEB, ASV, DARBY) vs “Cleophas” (KJV, WEBSTER, DRC) vs “Cleopas” (YLT)
v25 [lexical]: 'Magdalene' vs 'of Magdala' — “Magdalene” (WEB, KJV, ASV, WEBSTER) vs “the” (YLT) vs “of Magdala” (DARBY) vs “Magdalen” (DRC)
v26 [grammatical]: word order and participles for 'whom he loved, he saith' — “loved he saith unto” (KJV, ASV) vs “to” (WEBSTER, DRC) vs “standing there said to” (WEB) vs “was loving to” (YLT) vs “says to” (DARBY)
v27 [stylistic]: 'saith' vs 'said' — “to” (KJV, ASV, WEBSTER) vs “saith” (YLT, DRC) vs “said” (WEB) vs “says unto” (DARBY)
v27 [lexical]: demonstrative 'that' vs definite article 'the' — “the” (WEB, ASV, YLT, DARBY, DRC) vs “that” (KJV, WEBSTER)
v27 [stylistic]: 'to' vs 'unto' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
v28 [lexical]: 'After this' vs 'Afterwards' — “After this” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Afterwards” (DRC)
v28 [lexical]: translation of perfect participle as 'knowing' vs 'seeing' — “knowing” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “seeing” (WEB)
v28 [lexical]: 'finished' vs 'accomplished' — “finished” (WEB, ASV, DARBY) vs “accomplished” (KJV, WEBSTER, DRC) vs “have been finished” (YLT)
v28 [lexical]: 'fulfilled' vs 'accomplished' — “fulfilled saith” (KJV, YLT, WEBSTER) vs “said” (WEB, DRC) vs “accomplished” (ASV) vs “says” (DARBY)
v28 [grammatical]: 'thirst' vs 'am thirsty' — “thirst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “am thirsty” (WEB)
v29 [lexical]: 'sponge full of' vs 'spunge with' — “sponge full of the” (WEB, ASV) vs “spunge with” (KJV, WEBSTER) vs “sponge” (YLT, DARBY) vs “sponge full of” (DRC)
v29 [lexical]: preposition 'to' vs 'at' vs 'up' — “to” (KJV, ASV, YLT, WEBSTER, DRC) vs “at” (WEB) vs “up” (DARBY)
v30 [grammatical]: 'had received' vs 'taken' — “had received” (WEB, KJV, ASV, WEBSTER) vs “Jesus” (YLT, DARBY) vs “when he taken” (DRC)
v31 [grammatical]: 'should not' vs 'might not' vs 'wouldn’t' — “should not” (KJV, ASV, WEBSTER) vs “might” (YLT, DARBY, DRC) vs “wouldn’t” (WEB)
v32 [grammatical]: relative pronoun 'who' vs 'that' vs 'which' — “who” (WEB, YLT, WEBSTER) vs “that” (ASV, DRC) vs “which was” (KJV) vs “that had been” (DARBY)
v33 [grammatical]: 'when they came' vs 'having come' — “But when they came” (WEB, KJV, ASV, WEBSTER) vs “and having come” (YLT) vs “coming” (DARBY) vs “after were come” (DRC)
v33 [grammatical]: conjunction 'and' vs 'when they' — “and” (WEB, KJV, ASV, WEBSTER) vs “when they” (YLT, DARBY, DRC)
v33 [grammatical]: 'did break' vs 'brake not' vs 'didn't break' — “did break” (YLT, DARBY, DRC) vs “brake not” (KJV, ASV) vs “didn’t break” (WEB) vs “broke” (WEBSTER)
v34 [lexical]: 'But' vs 'However' vs 'howbeit' — “But” (KJV, YLT, DARBY, WEBSTER, DRC) vs “However” (WEB) vs “howbeit” (ASV)
v35 [lexical]: 'testimony' vs 'witness' vs 'record' — “testimony” (WEB, YLT, WEBSTER, DRC) vs “witness” (ASV, DARBY) vs “record” (KJV)
v35 [grammatical]: 'also may' vs 'ye might' — “also may” (ASV, YLT, DARBY) vs “you may” (WEB) vs “ye might” (KJV) vs “may” (WEBSTER) vs “you also may” (DRC)
v36 [lexical]: 'were done' vs 'came to pass' vs 'happened' — “were done” (KJV, WEBSTER, DRC) vs “came to pass” (ASV, YLT) vs “happened” (WEB) vs “took place” (DARBY)
v36 [grammatical]: auxiliary verb 'might' vs 'should' vs 'may' — “might” (WEB, ASV, DARBY, DRC) vs “scripture should” (KJV, WEBSTER) vs “Writing may” (YLT)
v37 [lexical]: 'scripture saith' vs 'Writing says' — “scripture saith” (KJV, ASV, WEBSTER, DRC) vs “says” (WEB, DARBY) vs “Writing” (YLT)
v38 [lexical]: 'these things' vs 'this' — “these things” (WEB, ASV, DARBY, DRC) vs “this” (KJV, WEBSTER) vs “these things did” (YLT)
v38 [grammatical]: translation of participle 'being' vs 'who was' vs 'because he was' — “Arimathea being” (KJV, YLT, WEBSTER) vs “Arimathaea” (WEB) vs “Arimathæa” (ASV) vs “Arimathaea who was” (DARBY) vs “because he was” (DRC)
v38 [lexical]: 'secretly' vs 'concealed' — “secretly for” (WEB, KJV, ASV, WEBSTER, DRC) vs “concealed through the” (YLT) vs “through” (DARBY)
v38 [lexical]: 'besought' vs 'asked of' vs 'demanded of' — “besought” (KJV, WEBSTER, DRC) vs “asked of” (WEB, ASV) vs “ask of” (YLT) vs “demanded of” (DARBY)
v38 [textual]: inclusion vs omission of 'the body of Jesus' — “and” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “body” (WEB)
v38 [grammatical]: 'away' vs 'away his' — “the” (KJV, WEBSTER, DRC) vs “away his” (WEB, ASV) vs “away” (YLT, DARBY)
v39 [grammatical]: relative pronoun 'who' vs 'which' vs 'he who' — “who” (WEB, WEBSTER) vs “which at the first” (KJV) vs “he who” (ASV) vs “also” (YLT) vs “also who” (DARBY) vs “also came he who” (DRC)
v39 [textual]: 'to Jesus' vs 'him' — “to Jesus” (WEB, KJV, DARBY, WEBSTER, DRC) vs “him” (ASV) vs “who came unto” (YLT)
v39 [grammatical]: simple past 'brought' vs participle 'bringing' — “and brought” (KJV, WEBSTER) vs “bringing” (ASV, DRC) vs “also came bringing” (WEB) vs “at the first bearing” (YLT) vs “came bringing” (DARBY)
v39 [lexical]: 'about' vs 'as it were' — “a” (WEB, ASV, DARBY, WEBSTER) vs “about an” (KJV, DRC) vs “as it were a” (YLT)
v39 [interpretive]: translation of Roman unit 'litras' — “pound weight” (KJV, WEBSTER, DRC) vs “pounds” (ASV, YLT, DARBY) vs “Roman pounds” (WEB)
v40 [grammatical]: 'took' vs 'took therefore' — “took” (WEB, ASV, WEBSTER) vs “took therefore” (YLT, DARBY, DRC) vs “the body of” (KJV)
v40 [lexical]: 'bound' vs 'wound' — “bound” (WEB, ASV, YLT, DARBY, DRC) vs “wound” (KJV, WEBSTER)
v40 [lexical]: preposition 'in' vs 'with' vs 'up' — “in” (WEB, KJV, ASV, WEBSTER, DRC) vs “with” (YLT) vs “up” (DARBY)
v40 [lexical]: 'custom' vs 'manner' — “custom” (WEB, ASV, YLT) vs “manner of” (KJV, WEBSTER, DRC) vs “custom with” (DARBY)
v40 [interpretive]: 'bury' vs 'prepare for burial' — “bury” (WEB, KJV, ASV, WEBSTER, DRC) vs “prepare for burial” (YLT, DARBY)
v41 [lexical]: conjunction 'Now' vs 'and' vs 'But' — “Now” (WEB, KJV, ASV, WEBSTER) vs “and there was” (YLT) vs “But there was” (DARBY) vs “there was” (DRC)
v41 [grammatical]: 'was' vs 'had been' — “was” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “had been” (DARBY)
v42 [lexical]: 'tomb' vs 'sepulchre' — “tomb” (WEB, ASV) vs “sepulchre” (KJV, DRC) vs “Jews because the tomb” (YLT, DARBY) vs “sepulcher” (WEBSTER)

Detrás de esta página

Texto fuente. Greek (TAGNT, public-domain critical text). Provided public-domain Greek text (Westcott-Hort / NA28 style).

Nombres divinos: Theos (God).

También consultado, pero no incluido en el consenso

Academic textual-historical analysis

In its own narrative framework, the chapter recounts the Roman trial, crucifixion, and burial of Jesus. The text highlights a political dispute between Pilate and the crowd, who argue that releasing Jesus opposes Caesar (19:12). Pilate brings Jesus to the judgment seat at a place called Gabbatha (19:13). The narrative specifically marks the time as the Day of Preparation of the Passover at about the sixth hour (19:14). Following the crucifixion, the text emphasizes the fulfillment of Scripture regarding the division of his garments (19:23-24) and the provision of vinegar on hyssop (19:29). Jesus' death is confirmed by a spear thrust rather than the breaking of legs, which the narrator attributes to scriptural fulfillment (19:31-37). Finally, Joseph of Arimathea and Nicodemus perform a lavish burial utilizing a hundred Roman pounds of spices (19:38-42).

Jewish interpretation

The narrative recounts the Roman trial, crucifixion, and burial of Jesus. Pilate finds no fault in him (v. 4) but is pressured by the chief priests and the Jewish crowd, who invoke their law concerning Jesus's claim to be the Son of God (v. 7) and threaten Pilate's loyalty to Caesar (v. 12). Pilate capitulates, presenting Jesus as their king on the Preparation of the Passover (v. 14), which they reject (v. 15). Jesus is crucified by Roman soldiers under the Roman charge 'King of the Jews' (v. 19). The text explicitly links events at the cross to the fulfillment of Jewish scripture (vv. 24, 28, 36, 37) and concludes with a hasty burial due to the approaching Jewish Sabbath (vv. 31, 42).

Latter-day Saint

John 19 narrates the culmination of Jesus' Roman trial, his physical torture, and his crucifixion. Pilate has Jesus scourged and mocked by soldiers, then presents him to the crowd, ultimately yielding to their demands for his death despite finding no fault in him. Jesus is crucified at Golgotha between two others. From the cross, he entrusts the care of his mother to the beloved disciple, declares that his work is finished, and dies. To ensure the bodies are removed before the Sabbath, soldiers break the legs of the other crucified men, but finding Jesus already dead, they pierce his side, from which blood and water flow. Joseph of Arimathea and Nicodemus then prepare his body and lay it in a nearby garden tomb.

Jehovah's Witnesses

The chapter recounts the climax of Jesus' earthly ministry: his trial before Pilate, the physical abuse by Roman soldiers, and his execution at Golgotha. The narrative pivots on the political and religious charges against him—specifically his identity as the 'Son of God' (John 19:7) and 'King of the Jews' (John 19:19-22). The events fulfill several Hebrew Scripture prophecies, including the casting of lots for his garments, his thirst, and the preservation of his bones. Jesus declares his work 'finished' and expires, followed by a hurried burial by Joseph of Arimathea and Nicodemus due to the approaching Sabbath.

Decisiones de traducción que tomó la NCB (47)

v1: "Then Pilate therefore" — Preserves the narrative consecutive particle 'οὖν' alongside the temporal sequence of the Greek syntax.
v1: "flogged" — A more contemporary English term for the punishment.
v2: "plaited" — Accurately translates the aorist participle without using archaic forms.
v2: "his head / a crown of thorns" — English idiom heavily prefers possessive pronouns for body parts and indefinite articles for singular countable nouns.
v3: "the king" — Preserves the articular nominative used as a vocative.
v4: "Look" — Updates the archaic interjection to contemporary register.
v5: "Look, the man" — Preserves the interjection coupled with the definite article while dropping the archaic 'Behold'.
v6: "Crucify, crucify" — Preserves the exact immediate consecutive repetition without supplying the unstated object pronoun.
v7: "Son of God" — Preserves the anarthrous construction of the source text.
v7: "God" — Translates the divine name Theos consistently as God, utilizing interpretive capitalization.
v8: "this word" — Preserves the demonstrative coupled directly with the article.
v9: "Praetorium" — Retains the specific technical Latin-loan term for the Roman governor's residence.
v10: "authority to... authority to" — Accurately renders the term as delegated jurisdiction/authority, preserving the exact syntactic repetition.
v11: "given... handing over" — Preserves the cognate repetition playing on verbs of transfer.
v11: "from above" — Renders the directional adverb literally; several traditions affirm Pilate's earthly authority is subordinate to and permitted by divine providence.
v12: "From this time" — Accurately translates the temporal prepositional phrase framing the shift in narrative.
v12: "Everyone making himself a king" — Preserves the precise articular participle phrasing.
v13: "sat down" — Adopts the standard intransitive meaning, though academic readers note it may possess a transitive, mocking nuance.
v14: "Preparation of the Passover" — Capitalization serves as a title while tracking the refrain without adding 'Day'; some traditions recognize Jesus here as the definitive antitype of the Passover Lamb.
v15: "Away, away" — Preserves the immediate consecutive repetition of the imperative without inserting an object pronoun.
v16: "handed over... took along" — Preserves the prefix repetition on verbs of transfer.
v17: "the cross for himself" — Accurately renders the dative of advantage coupled with the definite article.
v18: "on this side and on that side" — Preserves the exact balancing repetition of the Greek structure.
v19: "Jesus the Nazarene, the king of the Jews" — Preserves the stacked definite articles identifying the title precisely.
v20: "in Hebrew, in Latin, in Greek" — Maintains the rhyming adverbial endings and asyndeton.
v21: "The king of the Jews... I am king of the Jews" — Capitalization reflects modern conventions while preserving the exact semantic contrast the chief priests make.
v22: "What I have written, I have written" — Preserves the exact replication (epizeuxis) and perfect tense of the Greek with appropriate modern punctuation.
v23: "four parts, to each soldier a part" — Preserves the noun root repetition.
v23: "seamless" — Translates the privative alpha adjective concisely; some traditions view the seamless tunic as an image of the unbreakable unity of the universal Church.
v24: "that the Scripture might be fulfilled which says" — Maintains the formulaic refrain of fulfillment accurately in modern phrasing.
v25: "his mother, and the sister of his mother" — Preserves the exact syntactical repetition of the maternal identity phrasing.
v26: "Woman, look, your son" — Replaces the archaic 'behold' with 'look' while preserving the vocative noun format; some traditions teach this entrustment confirms her perpetual virginity and establishes her as the universal spiritual mother.
v28: "finished... completed" — Preserves the cognate verb interplay on the root for completion/perfection.
v29: "full of sour wine... full of the sour wine" — Preserves the chiastic phrasing while rendering the noun more precisely.
v30: "It is finished" — Matches the completion root from verse 28; several traditions emphasize this marks the absolute completion of the atonement, excluding any need for human merit or ongoing sacramental sacrifices.
v30: "gave up his spirit" — Lowercase 'spirit' designates the human breath of life; several traditions affirm Christ's bowing of His head prior signifies that His death was entirely voluntary.
v31: "that their legs might be broken and they might be taken away" — Preserves the passive construction corresponding to the lack of broken bones tied to the tradition claim of Jesus as the antitype of the Passover Lamb.
v32: "of the first, and of the other" — Preserves the correlative definite article structure linking the two criminals.
v33: "saw him already dead" — Accurately reflects the singular focus object and singular anarthrous participle contrasted with the plural subject.
v34: "blood and water" — Direct literal translation; the meaning is disputed (while some traditions teach they are the direct source of Baptism/Eucharist, others argue they symbolize justification/sanctification without imparting sacramental efficacy, or the intersection of atoning blood and water baptism).
v35: "has testified... testimony" — Preserves the cognate verb and noun relationship.
v36: "that the Scripture might be fulfilled" — Translates the subjunctive purpose clause and maintains the structural refrain of fulfillment.
v38: "the body of Jesus... the body of Jesus" — Restores the exact dual repetition of the noun phrase within the verse.
v39: "the one who came... came" — Preserves the repetition of the root verb via the participle and main verb.
v39: "Roman pounds" — Identifies the historical weight measure accurately as noted in academic analysis.
v41: "a garden, and in the garden" — Preserves the immediate repetition of the location.
v42: "Preparation" — Maintains the structural timeline refrain established in v. 14 and v. 31 without inserting the word 'day'.

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.

Ver el proceso completo paso a paso → · Generado por IA el Oct 9, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)