Juan 2

7 traducciones · leer a través de 12 tradiciones.

NCB · Nueva Biblia del Consenso

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.

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En qué coinciden las tradiciones

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… Inicia sesión para leer el consenso completo →

Dónde difieren las tradiciones

Mary's intervention at the wedding demonstrates her ongoing intercessory role as mediatrix for the faithful.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY
Jesus' response to Mary establishes that his mediatorial work operates entirely independently of human familial authority.
orthodox: QUALIFY; anglican: QUALIFY; reformed: AFFIRM; methodist: AFFIRM
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.
catholic: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; anabaptist: QUALIFY; pentecostal: QUALIFY
The transformation of water into wine typologically prefigures the Eucharistic elements.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY
Jesus' use of the whip of cords was directed only at the animals, preserving a consistent ethic of nonviolent action.
catholic: DENY; orthodox: DENY; reformed: DENY; anabaptist: AFFIRM; pentecostal: DENY
The cleansing of the temple serves as an ascetic metaphor for the entire sanctification and purification of the human heart from earthly passions.
orthodox: AFFIRM; methodist: QUALIFY
Jesus' clearing of the temple serves as a scriptural model for nonviolent direct action against systemic economic injustice.
anglican: QUALIFY; anabaptist: AFFIRM; pentecostal: DENY
Jesus' identification of his body as the temple demonstrates that Old Testament cultic structures were typological shadows fulfilled in his incarnation.
lutheran: AFFIRM; reformed: AFFIRM; anabaptist: QUALIFY
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.
catholic: AFFIRM; anglican: AFFIRM; lutheran: DENY; anabaptist: AFFIRM
The narrative of the wedding at Cana serves as the primary liturgical Gospel reading for the rite or sacrament of Christian marriage.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: QUALIFY; baptist: QUALIFY

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Catholic

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.

Eastern Orthodox

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.

Oriental Orthodox

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.

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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.

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Diferencias que cambian el significado (45)

v1 [lexical]: 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)
v2 [lexical]: 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)
v2 [lexical]: Translation of the event as 'marriage' or 'wedding'. — “marriage” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “wedding” (WEB)
v3 [grammatical]: 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)
v3 [grammatical]: (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)
v5 [lexical]: 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)
v5 [grammatical]: 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)
v6 [lexical]: Translation of the introductory conjunction. — “Now” (WEB, ASV, DARBY, DRC) vs “And” (KJV, YLT, WEBSTER)
v6 [lexical]: Translation of the specific unit of liquid measure. — “firkins apiece” (KJV, ASV, WEBSTER) vs “measures” (YLT, DRC) vs “metretes” (WEB) vs “measures each” (DARBY)
v7 [lexical]: Translation of the vessels used for water. — “waterpots” (KJV, ASV, WEBSTER, DRC) vs “water pots” (WEB) vs “water-jugs” (YLT) vs “water-vessels” (DARBY)
v8 [grammatical]: 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)
v8 [lexical]: 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)
v9 [lexical]: Translation of the introductory conjunction and temporal particle. — “When” (WEB, KJV, WEBSTER) vs “And” (ASV, DRC) vs “And as” (YLT) vs “But” (DARBY)
v9 [lexical]: Translation of the adverb of origin or location. — “knew not whence” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “didn’t know where” (WEB)
v9 [grammatical]: Tense and explicit rendering of origin (was/is/came from). — “was” (KJV, ASV, DARBY, WEBSTER, DRC) vs “came from” (WEB) vs “is” (YLT)
v10 [interpretive]: Explicitation of the implied subject as 'men', 'they', or 'guests'. — “men” (KJV, ASV, DARBY, WEBSTER, DRC) vs “the guests” (WEB) vs “they may” (YLT)
v10 [lexical]: Translation describing the degree of drinking. — “freely” (WEB, ASV, YLT) vs “well drunk” (KJV, DARBY, DRC) vs “drank” (WEBSTER)
v10 [stylistic]: Alternate forms of the temporal preposition. — “until” (WEB, KJV, ASV, WEBSTER, DRC) vs “till” (YLT, DARBY)
v11 [grammatical]: (vv 11, 23) Preposition used with the verb 'believe'. — “on” (KJV, ASV, DARBY, WEBSTER) vs “in” (WEB, YLT, DRC)
v12 [lexical]: Translation of the verb for going down or descending. — “went down” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “descended” (DARBY)
v12 [stylistic]: Archaic versus modern plural form for 'brothers'. — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
v12 [lexical]: 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)
v13 [lexical]: 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)
v13 [lexical]: Translation of the word indicating proximity in time. — “at hand” (WEB, KJV, ASV, WEBSTER, DRC) vs “nigh” (YLT) vs “near” (DARBY)
v14 [grammatical]: Conjunction versus pronoun at the start of the clause. — “He” (WEB, ASV, YLT, DARBY, DRC) vs “And” (KJV, WEBSTER)
v14 [grammatical]: 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)
v14 [stylistic]: Phrasing of the noun phrase for those exchanging money. — “changers of money” (WEB, KJV, ASV, WEBSTER, DRC) vs “money-changers” (YLT, DARBY)
v15 [lexical]: Translation of the instrument used to drive them out. — “scourge” (KJV, ASV, DARBY, WEBSTER, DRC) vs “whip” (WEB, YLT)
v15 [lexical]: 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)
v16 [lexical]: Translation of the directional adverb. — “hence” (KJV, ASV, YLT, DARBY, WEBSTER) vs “out of here Don’t” (WEB) vs “and” (DRC)
v17 [grammatical]: 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)
v17 [textual]: 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)
v18 [grammatical]: 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)
v18 [grammatical]: 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)
v20 [grammatical]: Translation of the aorist passive verb concerning the building process. — “was” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “to build” (WEB)
v21 [grammatical]: Tense and preposition used for the verb of speaking. — “spoke” (WEB, DARBY, WEBSTER, DRC) vs “spake of” (KJV, ASV) vs “concerning” (YLT)
v22 [grammatical]: 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)
v22 [stylistic]: Choice of relative pronoun ('which' versus 'that'). — “which” (WEB, KJV, ASV, DARBY, WEBSTER) vs “that” (YLT, DRC)
v23 [lexical]: Translation of the introductory conjunctions indicating time. — “Now when” (WEB, KJV, ASV, WEBSTER, DRC) vs “And as” (YLT) vs “And” (DARBY)
v23 [grammatical]: Preposition indicating location. — “in” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “at” (DRC)
v23 [grammatical]: Prepositions used to describe timing during the feast. — “passover in” (KJV, YLT, WEBSTER) vs “during” (WEB, ASV) vs “at” (DARBY) vs “pasch upon” (DRC)
v23 [grammatical]: 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)
v24 [lexical]: 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)
v24 [stylistic]: Choice of preposition ('to' versus 'unto'). — “to” (WEB, YLT, DARBY, WEBSTER) vs “unto” (KJV, ASV, DRC)
v25 [grammatical]: 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)

Detrás de esta página

Texto fuente. Greek (TAGNT, public-domain critical text). Provided Greek text (public domain critical text tradition)

Nombres divinos: no distinct divine name tagged in this chapter.

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Academic textual-historical analysis

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.

Jewish interpretation

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.

Latter-day Saint

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.

Jehovah's Witnesses

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.

Decisiones de traducción que tomó la NCB (69)

v1: "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.
v1: "took place" — Accurately translates the aorist verb of occurrence in natural English.
v1: Preserve definite article pattern (S) — Retains the specific Greek article formulation 'on the third day'.
v2: "invited" — Standard modern terminology for a wedding guest.
v2: "wedding" — Preserves the lexical repetition of the event from verse 1.
v3: "ran out" — Idiomatic contemporary rendering for the depletion of the supply.
v3: "mother of Jesus" — Preserves the formal structure of the genitive phrase.
v3: "said to" — Translates the historical present into standard narrative past tense.
v3: Preserve repetition (S) — Maintains the repetition of 'wine' in close proximity.
v4: "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.
v4: Preserve number shift (S) — Retains the singular address 'Woman' contrasting the plural of verse 3.
v5: "servants" — Standard rendering for those ministering at the event, retaining the definite article.
v5: "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.
v5: "says to" — Accurately reflects the present subjunctive nuance of potential instruction.
v6: "Now" — Functions as a transitional narrative marker in English.
v6: "water jars" — Accurately identifies the stone vessels used for ritual washing.
v6: Preserve number shift (S) — Retains the specific plural counts 'six' and 'two or three'.
v6: "measures each" — Provides a generic English equivalence rather than an archaic or transliterated specific volume.
v7: Preserve cognate (S) — Maintains the 'fill... filled' root continuity.
v8: "And he said to" — Converts the historical present to past narrative for contemporary English.
v8: Preserve interjection (S) — Retains the transitional particle 'Now'.
v8: "master of the feast" — Translates the role accurately in a dignified register.
v9: "When" — Properly structures the temporal subordinate clause.
v9: Preserve repetition (S) — Maintains the repeated title 'master of the feast'.
v9: "did not know where it came from" — Updates the archaic locative syntax to modern standard English.
v9: Preserve number shift (S) — Contrasts the singular lack of knowledge with the plural servants' knowledge.
v10: "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.
v10: "freely" — Accurately conveys the state of having imbibed abundantly without excessive modernization.
v10: "until" — Selects the slightly more formal temporal preposition.
v10: Preserve repetition (S) — Keeps 'the good wine' identical at both occurrences.
v11: "in" — Translates the preposition mapping belief directed towards Christ.
v11: Preserve inclusio (S) — Retains the exact setting 'in Cana of Galilee' mirroring verse 1.
v12: "went down" — Clear topographic idiom for traveling from the hills of Galilee to the lake.
v12: "brothers" — Standard modern plural for familial relations.
v12: "remained there a few days" — Produces clear contemporary phrasing for the litotes.
v12: Preserve number shift (S) — Reflects the singular 'went down' shifting to the plural 'remained'.
v13: "Passover of the Jews" — Preserves the Greek noun and genitive phrasing directly.
v13: "near" — Contemporary vocabulary for temporal proximity.
v14: "And" — Translates the coordinating conjunction directly.
v14: "those selling" — Accurately represents the substantive participle.
v14: "money-changers" — Standard compound terminology in modern English.
v14: Preserve definite article pattern (S) — Keeps the specific identification of both groups.
v15: "whip" — Standard modern term for the physical instrument.
v15: "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.
v15: Preserve cognate (S) — Maintains the linguistic link between the money-changers and the coins they exchanged.
v16: "out of here" — Renders the directional adverb in modern, forceful idiom.
v16: "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.
v16: Preserve repetition (S) — Keeps the rhetorical 'house... house' parallel.
v17: "for your" — Modern possessive pronoun with appropriate preposition.
v17: "will consume" — Translates the future indicative variant found in the critical Greek text.
v18: "therefore answered and said to" — Captures both the inferential particle and both verbs of speech.
v18: "do you show" — Contemporary English phrasing for the present active indicative.
v19: Preserve number shift (S) — Retains the juxtaposition of their plural destruction and his singular raising.
v20: "to build" — Renders the passive verb into clear English indicating the duration of the construction process.
v20: Preserve repetition (S) — Maintains the echo of Jesus' 'in three days' and 'raise' from the previous verse.
v21: "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.
v21: Preserve definite article pattern (S) — Retains the structured 'the temple of the body'.
v22: "raised" — Translates the aorist passive accurately in modern tense.
v22: "which" — Standard relative pronoun mapping to the specific antecedent word.
v23: "Now when" — Conveys the temporal conjunction effectively.
v23: "at" — Locative preposition properly linking the Passover setting.
v23: "during" — Clarifies that the events happened in the span of the feast.
v23: "was doing" — Captures the imperfect tense denoting continuous or repeated actions.
v23: Preserve repetition (S) — Maintains the recurrence of 'signs' linking back to verse 11.
v24: "did not entrust" — Accurately conveys the active yielding inherent in the verb without over-simplifying it to trust.
v24: "to" — Modern dative preposition.
v24: Preserve cognate (S) — Maintains the distinct wordplay between 'believed' (v23) and 'entrust' (v24) built on the same verb root.
v25: "himself" — Translates the emphatic pronoun explicitly.
v25: Preserve repetition (S) — Keeps the repeated 'man... man' and 'knew' mapping back to verse 24.

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)