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Comment le consensus pour Jean 13 a été établi

Chaque étape du processus, exactement telle qu’elle s’est déroulée. Rien ici n’est édité manuellement : les traductions proviennent de la base de données de cette application, la lecture de chaque tradition a été générée par des appels isolés qui ne se voient pas entre eux (l’isolation empêche l’ancrage ; elle n’en fait pas des témoins indépendants), et le consensus a été synthétisé uniquement à partir de ces lectures.

Modèle :: gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)
Généré :: Oct 9, 2026, 12:27 AM UTC
Method:: claim-audited, source-language-based, family-weighted

Audit de cohérence inter-étapes : réussi — les faits de traduction, l’arithmétique des niveaux, le vocabulaire du texte et les justifications des choix effectués sont vérifiés les uns par rapport aux autres et par rapport aux textes imprimés.

Étape 1Lire le passage dans chaque traduction du domaine public

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

WEB · World English Bible

¹Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. ²During supper, the devil having already put into the heart of Judas Iscariot, Simon’s son, to betray him, ³Jesus, knowing that the Father had given all things into his hands, and that he came from God and was going to God, ⁴arose from supper, and laid aside his outer garments. He took a towel and wrapped a towel around his waist. ⁵Then he poured water into the basin, and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him. ⁶Then he came to Simon Peter. He said to him, “Lord, do you wash my feet?” ⁷Jesus answered him, “You don’t know what I am doing now, but you will understand later.” ⁸Peter said to him, “You will never wash my feet!” Jesus answered him, “If I don’t wash you, you have no part with me.” ⁹Simon Peter said to him, “Lord, not my feet only, but also my hands and my head!” ¹⁰Jesus said to him, “Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you.” ¹¹For he knew him who would betray him; therefore he said, “You are not all clean.” ¹²So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, “Do you know what I have done to you? ¹³You call me, ‘Teacher’ and ‘Lord.’ You say so correctly, for so I am. ¹⁴If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another’s feet. ¹⁵For I have given you an example, that you should also do as I have done to you. ¹⁶Most certainly I tell you, a servant is not greater than his lord, neither is one who is sent greater than he who sent him. ¹⁷If you know these things, blessed are you if you do them. ¹⁸I don’t speak concerning all of you. I know whom I have chosen; but that the Scripture may be fulfilled, ‘He who eats bread with me has lifted up his heel against me.’ ¹⁹From now on, I tell you before it happens, that when it happens, you may believe that I am he. ²⁰Most certainly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me.” ²¹When Jesus had said this, he was troubled in spirit, and testified, “Most certainly I tell you that one of you will betray me.” ²²The disciples looked at one another, perplexed about whom he spoke. ²³One of his disciples, whom Jesus loved, was at the table, leaning against Jesus’ chest. ²⁴Simon Peter therefore beckoned to him, and said to him, “Tell us who it is of whom he speaks.” ²⁵He, leaning back, as he was, on Jesus’ chest, asked him, “Lord, who is it?” ²⁶Jesus therefore answered, “It is he to whom I will give this piece of bread when I have dipped it.” So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot. ²⁷After the piece of bread, then Satan entered into him. Then Jesus said to him, “What you do, do quickly.” ²⁸Now nobody at the table knew why he said this to him. ²⁹For some thought, because Judas had the money box, that Jesus said to him, “Buy what things we need for the feast,” or that he should give something to the poor. ³⁰Therefore having received that morsel, he went out immediately. It was night. ³¹When he had gone out, Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him. ³²If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately. ³³Little children, I will be with you a little while longer. You will seek me, and as I said to the Jews, ‘Where I am going, you can’t come,’ so now I tell you. ³⁴A new commandment I give to you, that you love one another. Just as I have loved you, you also love one another. ³⁵By this everyone will know that you are my disciples, if you have love for one another.” ³⁶Simon Peter said to him, “Lord, where are you going?” Jesus answered, “Where I am going, you can’t follow now, but you will follow afterwards.” ³⁷Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you.” ³⁸Jesus answered him, “Will you lay down your life for me? Most certainly I tell you, the rooster won’t crow until you have denied me three times.

KJV · King James Version

¹Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. ²And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him; ³Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; ⁴He riseth from supper, and laid aside his garments; and took a towel, and girded himself. ⁵After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded. ⁶Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? ⁷Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. ⁸Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. ⁹Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. ¹⁰Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. ¹¹For he knew who should betray him; therefore said he, Ye are not all clean. ¹²So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? ¹³Ye call me Master and Lord: and ye say well; for so I am. ¹⁴If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. ¹⁵For I have given you an example, that ye should do as I have done to you. ¹⁶Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. ¹⁷If ye know these things, happy are ye if ye do them. ¹⁸I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. ¹⁹Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. ²⁰Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. ²¹When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. ²²Then the disciples looked one on another, doubting of whom he spake. ²³Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved. ²⁴Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. ²⁵He then lying on Jesus’ breast saith unto him, Lord, who is it? ²⁶Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. ²⁷And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. ²⁸Now no man at the table knew for what intent he spake this unto him. ²⁹For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. ³⁰He then having received the sop went immediately out: and it was night. ³¹Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. ³²If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. ³³Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. ³⁴A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. ³⁵By this shall all men know that ye are my disciples, if ye have love one to another. ³⁶Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. ³⁷Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. ³⁸Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

ASV · American Standard Version

¹Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto the Father, having loved his own that were in the world, he loved them unto the end. ²And during supper, the devil having already put into the heart of Judas Iscariot, Simon’s son, to betray him, ³Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and goeth unto God, ⁴riseth from supper, and layeth aside his garments; and he took a towel, and girded himself. ⁵Then he poureth water into the basin, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded. ⁶So he cometh to Simon Peter. He saith unto him, Lord, dost thou wash my feet? ⁷Jesus answered and said unto him, What I do thou knowest not now; but thou shalt understand hereafter. ⁸Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. ⁹Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. ¹⁰Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. ¹¹For he knew him that should betray him; therefore said he, Ye are not all clean. ¹²So when he had washed their feet, and taken his garments, and sat down again, he said unto them, Know ye what I have done to you? ¹³Ye call me, Teacher, and, Lord: and ye say well; for so I am. ¹⁴If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one another’s feet. ¹⁵For I have given you an example, that ye also should do as I have done to you. ¹⁶Verily, verily, I say unto you, A servant is not greater than his lord; neither one that is sent greater than he that sent him. ¹⁷If ye know these things, blessed are ye if ye do them. ¹⁸I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth my bread lifted up his heel against me. ¹⁹From henceforth I tell you before it come to pass, that, when it is come to pass, ye may believe that I am he. ²⁰Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. ²¹When Jesus had thus said, he was troubled in the spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. ²²The disciples looked one on another, doubting of whom he spake. ²³There was at the table reclining in Jesus’ bosom one of his disciples, whom Jesus loved. ²⁴Simon Peter therefore beckoneth to him, and saith unto him, Tell us who it is of whom he speaketh. ²⁵He leaning back, as he was, on Jesus’ breast saith unto him, Lord, who is it? ²⁶Jesus therefore answereth, He it is, for whom I shall dip the sop, and give it him. So when he had dipped the sop, he taketh and giveth it to Judas, the son of Simon Iscariot. ²⁷And after the sop, then entered Satan into him. Jesus therefore saith unto him, What thou doest, do quickly. ²⁸Now no man at the table knew for what intent he spake this unto him. ²⁹For some thought, because Judas had the bag, that Jesus said unto him, Buy what things we have need of for the feast; or, that he should give something to the poor. ³⁰He then having received the sop went out straightway: and it was night. ³¹When therefore he was gone out, Jesus saith, Now is the Son of man glorified, and God is glorified in him; ³²and God shall glorify him in himself, and straightway shall he glorify him. ³³Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say unto you. ³⁴A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another. ³⁵By this shall all men know that ye are my disciples, if ye have love one to another. ³⁶Simon Peter saith unto him, Lord, whither goest thou? Jesus answered, Whither I go, thou canst not follow me now; but thou shalt follow afterwards. ³⁷Peter saith unto him, Lord, why cannot I follow thee even now? I will lay down my life for thee. ³⁸Jesus answereth, Wilt thou lay down thy life for me? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

YLT · Young's Literal Translation

¹And before the feast of the passover, Jesus knowing that his hour hath come, that he may remove out of this world unto the Father, having loved his own who <FI>are<Fi> in the world--to the end he loved them. ²And supper being come, the devil already having put <FI>it<Fi> into the heart of Judas of Simon, Iscariot, that he may deliver him up, ³Jesus knowing that all things the Father hath given to him--into <FI>his<Fi> hands, and that from God he came forth, and unto God he goeth, ⁴doth rise from the supper, and doth lay down his garments, and having taken a towel, he girded himself; ⁵afterward he putteth water into the basin, and began to wash the feet of his disciples, and to wipe with the towel with which he was being girded. ⁶He cometh, therefore, unto Simon Peter, and that one saith to him, `Sir, thou--dost thou wash my feet?' ⁷Jesus answered and said to him, `That which I do thou hast not known now, but thou shalt know after these things;' ⁸Peter saith to him, `Thou mayest not wash my feet--to the age.' Jesus answered him, `If I may not wash thee, thou hast no part with me;' ⁹Simon Peter saith to him, `Sir, not my feet only, but also the hands and the head.' ¹⁰Jesus saith to him, `He who hath been bathed hath no need save to wash his feet, but he is clean altogether; and ye are clean, but not all;' ¹¹for he knew him who is delivering him up; because of this he said, `Ye are not all clean.' ¹²When, therefore, he washed their feet, and took his garments, having reclined (at meat) again, he said to them, `Do ye know what I have done to you? ¹³ye call me, The Teacher and The Lord, and ye say well, for I am; ¹⁴if then I did wash your feet--the Lord and the Teacher--ye also ought to wash one another's feet. ¹⁵`For an example I gave to you, that, according as I did to you, ye also may do; ¹⁶verily, verily, I say to you, a servant is not greater than his lord, nor an apostle greater than he who sent him; ¹⁷if these things ye have known, happy are ye, if ye may do them; ¹⁸not concerning you all do I speak; I have known whom I chose for myself; but that the Writing may be fulfilled: He who is eating the bread with me, did lift up against me his heel. ¹⁹`From this time I tell you, before its coming to pass, that, when it may come to pass, ye may believe that I am <FI>he<Fi> ; ²⁰verily, verily, I say to you, he who is receiving whomsoever I may send, doth receive me; and he who is receiving me, doth receive Him who sent me.' ²¹These things having said, Jesus was troubled in the spirit, and did testify, and said, `Verily, verily, I say to you, that one of you will deliver me up;' ²²the disciples were looking, therefore, one at another, doubting concerning whom he speaketh. ²³And there was one of his disciples reclining (at meat) in the bosom of Jesus, whom Jesus was loving; ²⁴Simon Peter, then, doth beckon to this one, to inquire who he may be concerning whom he speaketh, ²⁵and that one having leant back on the breast of Jesus, respondeth to him, `Sir, who is it?' ²⁶Jesus answereth, `That one it is to whom I, having dipped the morsel, shall give it;' and having dipped the morsel, he giveth <FI>it<Fi> to Judas of Simon, Iscariot. ²⁷And after the morsel, then the Adversary entered into that one, Jesus, therefore, saith to him, `What thou dost--do quickly;' ²⁸and none of those reclining at meat knew for what intent he said this to him, ²⁹for certain were thinking, since Judas had the bag, that Jesus saith to him, `Buy what we have need of for the feast;' or that he may give something to the poor; ³⁰having received, therefore, the morsel, that one immediately went forth, and it was night. ³¹When, therefore, he went forth, Jesus saith, `Now was the Son of Man glorified, and God was glorified in him; ³²if God was glorified in him, God also will glorify him in Himself; yea, immediately He will glorify him. ³³`Little children, yet a little am I with you; ye will seek me, and, according as I said to the Jews--Whither I go away, ye are not able to come, to you also I do say <FI>it<Fi> now. ³⁴`A new commandment I give to you, that ye love one another; according as I did love you, that ye also love one another; ³⁵in this shall all know that ye are my disciples, if ye may have love one to another.' ³⁶Simon Peter saith to him, `Sir, whither dost thou go away?' Jesus answered him, `Whither I go away, thou art not able now to follow me, but afterward thou shalt follow me.' ³⁷Peter saith to him, `Sir, wherefore am I not able to follow thee now? my life for thee I will lay down;' ³⁸Jesus answered him, `Thy life for me thou wilt lay down! verily, verily, I say to thee, a cock will not crow till thou mayest deny me thrice.'

Darby · Darby Translation

¹Now before the feast of the passover, Jesus, knowing that his hour had come that he should depart out of this world to the Father, having loved his own who were in the world, loved them to the end. ²And during supper, the devil having already put it into the heart of Judas [son] of Simon, Iscariote, that he should deliver him up, ³[Jesus,] knowing that the Father had given him all things into his hands, and that he came out from God and was going to God, ⁴rises from supper and lays aside his garments, and having taken a linen towel he girded himself: ⁵then he pours water into the washhand basin, and began to wash the feet of the disciples, and to wipe them with the linen towel with which he was girded. ⁶He comes therefore to Simon Peter; and he says to him, Lord, dost thou wash my feet? ⁷Jesus answered and said to him, What I do thou dost not know now, but thou shalt know hereafter. ⁸Peter says to him, Thou shalt never wash my feet. Jesus answered him, Unless I wash thee, thou hast not part with me. ⁹Simon Peter says to him, Lord, not my feet only, but also my hands and my head. ¹⁰Jesus says to him, He that is washed all over needs not to wash save his feet, but is wholly clean; and ye are clean, but not all. ¹¹For he knew him that delivered him up: on account of this he said, Ye are not all clean. ¹²When therefore he had washed their feet, and taken his garments, having sat down again, he said to them, Do ye know what I have done to you? ¹³Ye call me the Teacher and the Lord, and ye say well, for I am [so]. ¹⁴If I therefore, the Lord and the Teacher, have washed your feet, ye also ought to wash one another's feet; ¹⁵for I have given you an example that, as I have done to you, ye should do also. ¹⁶Verily, verily, I say to you, The bondman is not greater than his lord, nor the sent greater than he who has sent him. ¹⁷If ye know these things, blessed are ye if ye do them. ¹⁸I speak not of you all. I know those whom I have chosen; but that the scripture might be fulfilled, He that eats bread with me has lifted up his heel against me. ¹⁹I tell you [it] now before it happens, that when it happens, ye may believe that I am [he]. ²⁰Verily, verily, I say to you, He who receives whomsoever I shall send receives me; and he that receives me receives him who has sent me. ²¹Having said these things, Jesus was troubled in spirit, and testified and said, Verily, verily, I say to you, that one of you shall deliver me up. ²²The disciples therefore looked one on another, doubting of whom he spoke. ²³Now there was at table one of his disciples in the bosom of Jesus, whom Jesus loved. ²⁴Simon Peter makes a sign therefore to him to ask who it might be of whom he spoke. ²⁵But he, leaning on the breast of Jesus, says to him, Lord, who is it? ²⁶Jesus answers, He it is to whom I, after I have dipped the morsel, give it. And having dipped the morsel, he gives it to Judas [son] of Simon, Iscariote. ²⁷And, after the morsel, then entered Satan into him. Jesus therefore says to him, What thou doest, do quickly. ²⁸But none of those at table knew why he said this to him; ²⁹for some supposed, because Judas had the bag, that Jesus was saying to him, Buy the things of which we have need for the feast; or that he should give something to the poor. ³⁰Having therefore received the morsel, he went out immediately; and it was night. ³¹When therefore he was gone out Jesus says, Now is the Son of man glorified, and God is glorified in him. ³²If God be glorified in him, God also shall glorify him in himself, and shall glorify him immediately. ³³Children, yet a little while I am with you. Ye shall seek me; and, as I said to the Jews, Where I go ye cannot come, I say to you also now. ³⁴A new commandment I give to you, that ye love one another; as I have loved you, that ye also love one another. ³⁵By this shall all know that ye are disciples of mine, if ye have love amongst yourselves. ³⁶Simon Peter says to him, Lord, where goest thou? Jesus answered him, Where I go thou canst not follow me now, but thou shalt follow me after. ³⁷Peter says to him, Lord, why cannot I follow thee now? I will lay down my life for thee. ³⁸Jesus answers, Thou wilt lay down thy life for me! Verily, verily, I say to thee, The cock shall not crow till thou hast denied me thrice.

Webster · Webster Bible

¹Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. ²And supper being ended (the devil having now put into the heart of Judas Iscariot, Simon's [son], to betray him;) ³Jesus knowing that the Father had given all things into his hands, and that he had come from God, and was going to God; ⁴He riseth from supper, and laid aside his garments; and took a towel, and girded himself. ⁵After that, he poured water into a basin, and began to wash the disciples feet, and to wipe [them] with the towel with which he was girded. ⁶Then he cometh to Simon Peter: and Peter saith to him, Lord, dost thou wash my feet? ⁷Jesus answered and said to him, What I do thou knowest not now; but thou shalt know hereafter. ⁸Peter saith to him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. ⁹Simon Peter saith to him, Lord, not my feet only, but also [my] hands and [my] head. ¹⁰Jesus saith to him, He that is washed needeth not save to wash [his] feet, but is wholly clean: and ye are clean, but not all. ¹¹For he knew who would betray him; therefore said he, Ye are not all clean. ¹²So after he had washed their feet, and had taken his garments, and was set down again, he said to them, Know ye what I have done to you? ¹³Ye call me Master, and Lord: and ye say well; for [so] I am. ¹⁴If I then, [your] Lord and Master, have washed your feet; ye also ought to wash one another's feet. ¹⁵For I have given you an example, that ye should do as I have done to you. ¹⁶Verily, verily, I say to you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. ¹⁷If ye know these things, happy are ye if ye do them. ¹⁸I speak not of you all; I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me, hath lifted up his heel against me. ¹⁹Now I tell you before it cometh, that when it hath come to pass, ye may believe that I am [he]. ²⁰Verily, verily, I say to you, He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me. ²¹When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say to you, that one of you will betray me. ²²Then the disciples looked one on another, doubting of whom he spoke. ²³Now there was leaning on Jesus' bosom, one of his disciples, whom Jesus loved. ²⁴Simon Peter therefore beckoned to him, to ask who it should be of whom he spoke. ²⁵He then lying on Jesus' breast, saith to him, Lord, who is it? ²⁶Jesus answered, He it is to whom I shall give a sop, when I have dipped [it]. And when he had dipped the sop, he gave [it] to Judas Iscariot, [the son] of Simon. ²⁷And after the sop Satan entered into him. Then said Jesus to him, What thou doest, do quickly. ²⁸Now no man at the table knew for what intent he spoke this to him. ²⁹For some [of them] thought, because Judas had the bag, that Jesus had said to him, Buy [those things] that we have need of against the feast; or, that he should give something to the poor. ³⁰He then having received the sop, went immediately out: and it was night. ³¹Therefore when he had gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. ³²If God is glorified in him, God will also glorify him in himself, and will immediately glorify him. ³³Little children, yet a little while I am with you. Ye will seek me: and, as I said to the Jews, Whither I go, ye cannot come; so now I say to you. ³⁴A new commandment I give to you, That ye love one another; as I have loved you, that ye also love one another. ³⁵By this shall all [men] know that ye are my disciples, if ye have love one to another. ³⁶Simon Peter said to him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterward. ³⁷Peter said to him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. ³⁸Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say to thee, The cock will not crow, till thou hast denied me thrice.

DRC · Douay-Rheims (Challoner)

¹Before the festival day of the pasch, Jesus knowing that his hour was come, that he should pass out of this world to the Father: having loved his own who were in the world, he loved them unto the end. ²And when supper was done, (the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him,) ³Knowing that the Father had given him all things into his hands, and that he came from God, and goeth to God; ⁴He riseth from supper, and layeth aside his garments, and having taken a towel, girded himself. ⁵After that, he putteth water into a basin, and began to wash the feet of the disciples, and to wipe them with the towel wherewith he was girded. ⁶He cometh therefore to Simon Peter. And Peter saith to him: Lord, dost thou wash my feet? ⁷Jesus answered, and said to him: What I do thou knowest not now; but thou shalt know hereafter. ⁸Peter saith to him: Thou shalt never wash my feet. Jesus answered him: If I wash thee not, thou shalt have no part with me. ⁹Simon Peter saith to him: Lord, not only my feet, but also my hands and my head. ¹⁰Jesus saith to him: He that is washed, needeth not but to wash his feet, but is clean wholly. And you are clean, but not all. ¹¹For he knew who he was that would betray him; therefore he said: You are not all clean. ¹²Then after he had washed their feet, and taken his garments, being set down again, he said to them: Know you what I have done to you? ¹³You call me Master, and Lord; and you say well, for so I am. ¹⁴If then I being your Lord and Master, have washed your feet; you also ought to wash one another’s feet. ¹⁵For I have given you an example, that as I have done to you, so you do also. ¹⁶Amen, amen I say to you: The servant is not greater than his lord; neither is the apostle greater than he that sent him. ¹⁷If you know these things, you shall be blessed if you do them. ¹⁸I speak not of you all: I know whom I have chosen. But that the scripture may be fulfilled: He that eateth bread with me, shall lift up his heel against me. ¹⁹At present I tell you, before it come to pass: that when it shall come to pass, you may believe that I am he. ²⁰Amen, amen I say to you, he that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me. ²¹When Jesus had said these things, he was troubled in spirit; and he testified, and said: Amen, amen I say to you, one of you shall betray me. ²²The disciples therefore looked one upon another, doubting of whom he spoke. ²³Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved. ²⁴Simon Peter therefore beckoned to him, and said to him: Who is it of whom he speaketh? ²⁵He therefore, leaning on the breast of Jesus, saith to him: Lord, who is it? ²⁶Jesus answered: He it is to whom I shall reach bread dipped. And when he had dipped the bread, he gave it to Judas Iscariot, the son of Simon. ²⁷And after the morsel, Satan entered into him. And Jesus said to him: That which thou dost, do quickly. ²⁸Now no man at the table knew to what purpose he said this unto him. ²⁹For some thought, because Judas had the purse, that Jesus had said to him: Buy those things which we have need of for the festival day: or that he should give something to the poor. ³⁰He therefore having received the morsel, went out immediately. And it was night. ³¹When he therefore was gone out, Jesus said: Now is the Son of man glorified, and God is glorified in him. ³²If God be glorified in him, God also will glorify him in himself; and immediately will he glorify him. ³³Little children, yet a little while I am with you. You shall seek me; and as I said to the Jews: Whither I go you cannot come; so I say to you now. ³⁴A new commandment I give unto you: That you love one another, as I have loved you, that you also love one another. ³⁵By this shall all men know that you are my disciples, if you have love one for another. ³⁶Simon Peter saith to him: Lord, whither goest thou? Jesus answered: Whither I go, thou canst not follow me now; but thou shalt follow hereafter. ³⁷Peter saith to him: Why cannot I follow thee now? I will lay down my life for thee. ³⁸Jesus answered him: Wilt thou lay down thy life for me? Amen, amen I say to thee, the cock shall not crow, till thou deny me thrice.

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

Profils isolés générés par l’IA qui ne se voient pas les uns les autres. Sensibles aux genres littéraires, et honnêtes concernant le matériel limité.

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

Catholicaudit ✓

Prisme donné au modèle :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.

Sens immédiat — Knowing that His hour to return to the Father has come, Jesus demonstrates His ultimate love for His disciples by adopting the posture of a servant and washing their feet. He overcomes Peter's initial resistance by declaring that this washing is necessary for fellowship with Him. Jesus then identifies His betrayer by giving a morsel of bread to Judas Iscariot, who departs into the night. Following Judas's departure, Jesus issues a 'new commandment' that His disciples must love one another just as He has loved them, and He prophesies Peter's imminent three-fold denial.

Reception — The Catholic tradition reads this chapter through a profoundly sacramental and Christological lens, synthesizing Latin and Eastern typologies. First, the foot washing (vv. 4-5) is understood as an allegorical enactment of the Incarnation and Christ's kenosis. Thomas Aquinas (*Commentary on the Gospel of St. John*), synthesizing earlier patristic thought, interprets the laying aside of the outer garments as the Word setting aside the visible glory of His divinity, and the girding with a towel as the assumption of human flesh. John Chrysostom (*Homilies on the Gospel of John*) similarly emphasizes the supreme condescension of the Incarnate Word stripping Himself to adopt the form of a slave. Second, Jesus’ dialogue with Peter (v. 10), stating that 'Someone who has bathed only needs to have his feet washed,' provides the tradition with scriptural warrant for distinguishing the effects of Baptism from the sacrament of Penance. Augustine (*Tractates on the Gospel of John*) teaches that the 'bath' refers to the definitive cleansing of original and prior sin in Baptism, while the washing of feet signifies the necessary daily forgiveness of venial sins contracted as believers walk through the dust of the world. Ambrose of Milan (*On the Sacraments*) adds a Latin typological nuance, linking the washed feet to the reversal of the curse in Eden: the heel, made vulnerable to the serpent's strike, is healed and fortified by Christ's washing. Third, the morsel given to Judas (vv. 26-27) is read as a solemn warning regarding the sacraments. Augustine (*Tractates on the Gospel of John*) and Aquinas argue that the bread itself was good, but because Judas received it with a heart given over to betrayal, it became the occasion for Satan to enter him, establishing the paradigm for the unworthy reception of the Eucharist bringing condemnation rather than grace. Finally, the Beloved Disciple reclining on Jesus' breast (v. 23) is exalted in Catholic mysticism as the archetype of the contemplative soul drawing theological wisdom directly from the Sacred Heart of the Word.

Application — John 13 directly shapes the liturgy of Holy Thursday across the Catholic communion. In the Roman Rite, the *Mandatum* (named for the 'new commandment' of v. 34) is enacted when a priest, acting *in persona Christi*, washes the feet of the faithful while the choir chants texts of fraternal charity, notably *Ubi caritas*. In the Eastern Catholic churches (such as the Byzantine and Syriac rites), a corresponding rite is solemnly performed by a bishop washing the feet of twelve priests, vividly signifying that ecclesiastical authority is fundamentally rooted in Christ-like service. Ascetically, the chapter calls the faithful to practice the spiritual and corporal works of mercy, and to frequently seek the 'washing of feet' through the regular confession of venial sins.

Autorités citées :Thomas Aquinas — Commentary on the Gospel of St. John · John Chrysostom — Homilies on the Gospel of John · Augustine — Tractates on the Gospel of John · Ambrose of Milan — On the Sacraments

audit au niveau des affirmations (6 vérifications)

✓ The laying aside of outer garments and girding with a towel signifies Christ's k
✓ The statement that the bathed need only wash their feet establishes a distinctio
✓ The washing of the feet typologically heals the heel from the vulnerability to t
✓ Judas receiving the morsel and Satan subsequently entering him serves as the bib
✓ The Beloved Disciple reclining on Jesus' breast represents the contemplative voc
✓ The 'new commandment' and Christ's example are liturgically enacted on Holy Thur

Eastern Orthodoxaudit ✓

Prisme donné au modèle :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.

Sens immédiat — In the immediate narrative context of the Gospel, Jesus gathers His disciples for a final meal before His crucifixion. Knowing His impending departure, He enacts a profound reversal of status by washing their feet, thereby providing a tangible example of servant-leadership. He then predicts His betrayal, identifies Judas through the giving of a morsel, and commands His remaining disciples to love one another just as He has loved them, while foretelling Peter's impending denial.

Reception — Eastern Orthodox reception of John 13 heavily emphasizes the themes of divine kenosis (self-emptying) and spiritual illumination versus darkness. The act of the Creator taking a towel to wash the feet of His creation is viewed as the ultimate revelation of the divine nature as humble, self-giving love. Patristic commentators, such as John Chrysostom, emphasize this act as the necessary cure for the disciples' human pride. Cyril of Alexandria reads verse 10 ('Someone who has bathed only needs to have his feet washed') sacramentally: the 'bath' signifies the complete remission of sins in Holy Baptism, while the 'washing of the feet' represents the ongoing need for repentance and cleansing from the daily defilements of post-baptismal life. Furthermore, the departure of Judas into the 'night' (v. 30) is read not merely as a temporal marker, but as a profound theological statement regarding apostasy; by rejecting the Bread of Life and the light of Christ's love, Judas steps outside of communion into total spiritual darkness and demonic influence (v. 27).

Application — The narrative of John 13 is central to the liturgical life of the Orthodox Church, particularly during Great and Holy Week. On Holy Thursday, the Church conducts the Rite of the Washing of Feet (the Niptir or Pedilavium), wherein a bishop or abbot visibly reenacts verses 4-17 by washing the feet of twelve priests or monks, reciting the Gospel text verbatim. Orthodox hymnography in the Lenten Triodion heavily meditates on the contrast between Christ's supreme humility and Judas's avarice. The 'new commandment' (v. 34) is frequently invoked in monastic rules and parish life as the ultimate metric of Christian community and the prerequisite for theosis. Additionally, the faithful are warned before receiving the Eucharist not to be like Judas ('neither like Judas will I give Thee a kiss'), drawing on the betrayal initiated in this chapter.

Autorités citées :John Chrysostom — Homilies on the Gospel of John · Cyril of Alexandria — Commentary on John · Lenten Triodion — Holy Week Hymnography and Typikon

audit au niveau des affirmations (5 vérifications)

✓ Christ washed the disciples' feet to cure their pride and demonstrate the suprem
✓ The statement that one who is bathed needs only to wash his feet refers to the c
✓ The 'night' into which Judas departs is understood as a state of profound spirit
✓ The Orthodox Church literally reenacts the foot-washing narrative during the Hol
✓ The new commandment to love one another is treated as the foundational ethic for

Oriental Orthodoxaudit ✓

Prisme donné au modèle :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.

Sens immédiat — The chapter narrates Jesus' actions during the Last Supper. Fully aware of His divine origin, absolute authority, and impending return to the Father, He deliberately adopts the posture of a servant to wash His disciples' feet, commanding them to imitate this humility. He then identifies His betrayer, Judas, who departs into the night immediately after receiving a dipped morsel. Following Judas's departure, Jesus declares His imminent glorification, gives a new commandment of mutual love as the defining hallmark of His disciples, and prophesies Peter's impending three-fold denial.

Reception — Oriental Orthodox reception of John 13 relies heavily on the Christological and sacramental exegesis of Cyril of Alexandria. Christ's act of washing feet is understood profoundly through the miaphysite Christological lens: the very same incarnate Word who 'had given all things into his hands' simultaneously strips Himself to gird Himself with a towel. This kenosis (self-emptying) does not divide His divinity from His humanity; rather, the one incarnate nature of God the Word acts in both supreme divine majesty and profound human humility. Cyril interprets the foot-washing not merely as a moral exemplar but as a vital spiritual cleansing necessary for the disciples to have 'part' with Christ and to be consecrated for their apostolic mission. Furthermore, the incident of Judas receiving the morsel (the 'sop') is read typologically as a dire warning regarding the reception of the Eucharist. Cyril emphasizes that the holy gift itself did not bring Satan into Judas; rather, Judas's unworthy, treacherous reception allowed Satan to enter fully, illustrating the grave danger of approaching divine mysteries with an unrepentant heart.

Application — This chapter forms the liturgical heart of Holy Week across the Oriental Orthodox communion. On Covenant Thursday (Maundy Thursday), these churches perform the Rite of the Washing of the Feet. In the Coptic tradition, this is the Liturgy of the Lakkan (the basin), where water is blessed and the patriarch or priest washes the feet of the congregation, physically enacting Christ's commandment. The ascetic tradition continually returns to this chapter as the ultimate pattern of Christian leadership and monastic obedience, teaching that spiritual authority is exercised solely through self-effacing service. Additionally, the narrative of Judas serves as a strict pastoral and ascetic warning, prompting rigorous self-examination and confession before partaking of the Eucharist.

Autorités citées :Cyril of Alexandria — Commentary on John · Cyril of Alexandria — Commentary on John · Cyril of Alexandria — Commentary on John · Coptic Orthodox Liturgical Tradition — Rite of the Lakkan (Covenant Thursday)

audit au niveau des affirmations (4 vérifications)

✓ Jesus' act of washing feet demonstrates the unity of His incarnate nature, simul
✓ The foot-washing is a profound spiritual purification necessary for the disciple
✓ Judas's reception of the morsel shows that partaking of holy gifts with an impur
✓ The narrative provides the scriptural foundation for the Covenant Thursday rite

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

Anglican / Episcopalaudit ✓

Prisme donné au modèle :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.

Sens immédiat — John 13 details Jesus' actions and teachings during his final supper with the disciples before his crucifixion. Knowing his hour has come, Jesus takes on the role of a servant to wash the disciples' feet, declaring it necessary for their participation with him. After identifying Judas as his betrayer, Jesus gives the disciples a new commandment to love one another as he has loved them, warning Peter that he will soon deny him.

Reception — The Anglican tradition receives this chapter as the cornerstone of its Holy Week theology, particularly through the 'new commandment' (mandatum novum) of verse 34, which gives Maundy Thursday its name. The dialogue between Jesus and Peter regarding foot-washing is frequently understood through both a sacramental and pastoral lens. William Temple, in his 'Readings in St. John's Gospel,' interprets the distinction between one who is 'bathed' and one who needs their feet washed as representing the difference between the initial, unrepeatable cleansing of grace—associated with Baptism—and the ongoing need for daily forgiveness as Christians are soiled by everyday life. The chapter is also received as an integrated vision of Christology and ethics, where the Lord's absolute sovereignty is paradoxically demonstrated through ultimate self-humbling.

Application — Liturgically, John 13 is inextricably linked to Maundy Thursday. The Book of Common Prayer utilizes this text as the focal Gospel reading for the day. In many Anglican provinces, particularly influenced by the liturgical renewal movement and Anglo-Catholicism, the physical rite of foot-washing (the Pedilavium) is practiced within the service, directly enacting verses 14 and 15. Anthems drawn from verses 34 and 35 are sung to emphasize that mutual love is the defining mark of the Church. Across the comprehensive Anglican spectrum, while evangelical parishes may prioritize the preaching of Christ's servant-leadership and the spiritual imperative of love, broad and high church parishes emphasize the sacramental embodiment of this chapter's commands in the liturgy.

Autorités citées :William Temple — Readings in St. John's Gospel · Anglican Liturgical Tradition — The Book of Common Prayer

audit au niveau des affirmations (4 vérifications)

✓ The distinction between one who is bathed and one who needs their feet washed sy
✓ The 'new commandment' to love one another provides the theological and titular f
✓ The physical act of foot-washing is incorporated into Maundy Thursday liturgies
✓ The declaration of mutual love is liturgically sung and applied as the defining

Lutheranaudit ✓

Prisme donné au modèle :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.

Sens immédiat — John 13 marks the transition in the Fourth Gospel from Jesus' public ministry to his private instruction of his disciples. During a final meal, Jesus performs the culturally subverted act of washing his disciples' feet, foreshadowing his ultimate humiliation and death. He identifies his betrayer, Judas, who departs into the night, prompting Jesus to declare that his glorification has begun. He then issues a 'new commandment' of mutual love and dismantles Peter's false confidence by predicting his imminent denial.

Reception — Lutheran reception of John 13 is heavily conditioned by the theology of the cross and the distinction between law and gospel. Martin Luther famously distinguished between the 'sacrament' or spiritual washing in this passage and the 'example'. The spiritual washing is the gospel, indicating Christ's unilateral act of forgiving and justifying the sinner, which must be received by faith alone. The example is the law, representing the subsequent call to serve the neighbor in love. The declaration that one who has 'bathed' is completely clean is consistently read through sacramental realism as a reference to Holy Baptism. The initial bath is the once-for-all regeneration of water and the Word, while the subsequent washing of feet represents daily repentance and the forgiveness of ordinary, daily sins, functioning as a continuous return to one's baptism. Furthermore, the theology of the cross shapes the reading of Christ's glorification. The tradition notes the paradox that the 'glory' of the Son is manifested precisely at the moment Judas departs to initiate the passion. Finally, Peter's vain boast and Jesus' stark prediction of his denial underscore the bondage of the human will and the inability of the disciple to endure by his own strength, highlighting the necessity of Christ first loving and saving his own.

Application — In Lutheran application, particularly during Holy Week and Maundy Thursday liturgies, John 13 is proclaimed primarily to offer Christ's unilateral cleansing to the congregation. Unlike traditions that mandate physical footwashing as a church ordinance, the Lutheran tradition historically treats the footwashing as a paradigm for humble service in one's everyday earthly vocation. The 'new commandment' is prayed as the fruit of faith, asking God that, having been cleansed by Christ's word and sacrament, the faithful might be empowered to exhibit self-giving love toward their neighbors.

Autorités citées :Martin Luther — Church Postil · Martin Luther — Sermons on the Gospel of St. John

audit au niveau des affirmations (5 vérifications)

✓ Christ's statement that one must be washed by him to have a part with him is the
✓ The reference to the one who has 'bathed' refers to the once-for-all cleansing o
✓ The Son of Man is glorified paradoxically through the initiation of his sufferin
✓ Peter's boast and subsequent predicted denial demonstrate the bondage of the hum
✓ The 'new commandment' to love one another is applied as the ethical fruit of fai

Reformed / Presbyterianaudit ✓

Prisme donné au modèle :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.

Sens immédiat — In the immediate narrative of John 13, Jesus gathers with his disciples for a final meal before his crucifixion. Fully aware of his divine origin, his impending departure, and his betrayal, Jesus assumes the posture of a servant and washes his disciples' feet. When Peter objects, Jesus insists that this washing is necessary for fellowship with him, distinguishing between one who is fully bathed and one who only needs their feet washed. Jesus commands the disciples to follow his example of humility. He then explicitly identifies his betrayer by handing a morsel to Judas Iscariot, who immediately leaves into the night. Following Judas's departure, Jesus declares that his glorification has begun, issues a new commandment for the disciples to love one another as he has loved them, and prophesies Peter's imminent three-fold denial.

Reception — The Reformed tradition reads this chapter through the lenses of divine sovereignty, the perseverance of the saints, and its distinct sacramentology. Verse 1 is heralded as a cornerstone for the perseverance of the elect; Christ loving his own 'to the end' demonstrates the unchangeable nature of God's electing love. In verse 10, the distinction between the one who is 'bathed' and the need to 'wash his feet' is historically interpreted by John Calvin as the distinction between definitive justification (the full bath, which is unrepeatable) and ongoing sanctification or daily forgiveness (the washing of feet). Furthermore, verse 18 ('I know whom I have chosen') is read as an explicit declaration of sovereign election, contrasting the elect disciples with the reprobate Judas, whose betrayal serves to fulfill the divine decree and Scripture. Regarding the command to wash one another's feet (verses 14-15), the Reformed tradition explicitly rejects elevating this action to a sacrament. Following the regulative principle of worship, theologians like Francis Turretin argue that foot-washing lacks the divine promise of grace required for a sacrament and is instead understood purely as an ethical mandate for mutual humility and service.

Application — Application in Reformed contexts emphasizes the profound assurance believers can draw from Christ's sovereign love, which holds them 'to the end' despite their inevitable failures, as seen in the contrast between Peter's stumbling and Judas's apostasy. Verse 10 is applied pastorally to encourage believers to confess their daily sins without fearing the loss of their justified status; they are already definitively 'clean' but seek daily relational renewal. Finally, the 'new commandment' to love one another (verses 34-35) is pressed as the defining mark of the visible church, obligating believers to practical, self-sacrificial service that reflects Christ's own humility to the watching world.

Autorités citées :John Calvin — Commentary on the Gospel according to John · John Calvin — Commentary on the Gospel according to John · Francis Turretin — Institutes of Elenctic Theology

audit au niveau des affirmations (5 vérifications)

✓ Jesus' love for his own 'to the end' and his statement 'I know whom I have chose
✓ The distinction between being bathed and washing feet illustrates the difference
✓ Christ's instruction to wash one another's feet establishes an ethical example o
✓ Believers are called to confess daily sins for relational renewal while resting
✓ The new commandment to love one another serves as the visible, defining mark of

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

Baptistaudit ✓

Prisme donné au modèle :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.

Sens immédiat — In the immediate narrative context of the upper room, Jesus prepares his disciples for his imminent departure by performing the slave's task of washing their feet. This act establishes a paradigm of humble, self-sacrificing service, which he commands his disciples to emulate. Alongside this physical demonstration, Jesus predicts his betrayal by Judas—framing it as a fulfillment of Scripture—and Peter's impending denial, contrasting human frailty and demonic influence with his own divine knowledge and sovereign control. Finally, Jesus issues a 'new commandment' for his followers to love one another just as he has loved them, identifying this mutual love as the public, defining mark of true discipleship.

Reception — Baptist reception of John 13 features notable internal diversity regarding the mandate of footwashing (vv. 14-15). The majority tradition, encompassing Particular Baptists and modern Southern Baptists, reads the footwashing as a profound moral exemplar of humility and mutual service, but explicitly denies it the status of a third church ordinance (alongside baptism and the Lord's Supper), noting it lacks the gospel-symbolism of Christ's death and resurrection. Charles Spurgeon represents this majority, preaching that Christ intended a spiritual washing of one another's faults and a readiness to perform menial service, rather than a literal ritual. Conversely, specific sub-traditions—most prominently Free Will Baptists, Primitive Baptists, and some Separate Baptists—read verses 14-15 as instituting a literal, binding ordinance to be practiced in church assemblies, arguing that Christ's command ('ye also ought to wash one another's feet') is plain and direct. Beyond the footwashing debate, Calvinistic Baptists draw heavily on verses 1 ('he loved them unto the end') and 18 ('I know whom I have chosen') to ground the doctrines of unconditional election and the perseverance of the saints. John Gill points to the distinction between the complete spiritual cleansing of the elect (v. 10) and the superficial, temporary association of Judas (v. 11), emphasizing that true believers are permanently justified and kept by Christ's unfailing love.

Application — Baptist pastors frequently preach John 13 to cultivate a congregational culture of servanthood, urging members to perform unseen, practical acts of love for one another. The 'new commandment' (vv. 34-35) is heavily applied to local church life; mutual love is presented not merely as an ethical ideal, but as the essential apologetic for the gospel to the outside world. Pastors use the contrast between Peter and Judas to offer both comfort and warning: Peter’s failure (v. 38) is met with Christ's ongoing, purifying love (v. 8), offering assurance to struggling believers, while Judas’s outward proximity to Jesus without inward cleansing (vv. 10-11, 27) serves as a stark warning against false conversion and nominal Christianity. In congregations that practice literal footwashing, it is often performed in conjunction with communion as an application of profound equality and vulnerability among believers.

Autorités citées :Charles Haddon Spurgeon — Metropolitan Tabernacle Pulpit · John Gill — Exposition of the New Testament · National Association of Free Will Baptists — A Treatise of the Faith and Practices of the National Association of Free Will Baptists

audit au niveau des affirmations (5 vérifications)

✓ The majority Baptist tradition interprets the footwashing narrative as a moral m
✓ Specific Baptist sub-traditions (e.g., Free Will, Primitive) receive Christ's wo
✓ Christ's statement that he 'loved them unto the end' and his knowledge of whom h
✓ The contrast between the disciples' overall cleanliness and Judas's uncleanness
✓ The new commandment to love one another is applied as the foundational ethic of

Methodist / Wesleyan / Holinessaudit ✓

Prisme donné au modèle :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.

Sens immédiat — In the context of the Last Supper, Jesus performs the culturally startling act of washing His disciples' feet, demonstrating supreme humility and providing an example of self-emptying service (verses 1-17). Against this backdrop, Jesus identifies His betrayer, Judas, whose heart is influenced by the devil (verses 18-30). Following Judas's departure, Jesus issues a 'new commandment' that His followers love one another with the same sacrificial love He has demonstrated (verses 31-35). The chapter concludes with Jesus predicting Peter's impending denial, contrasting human self-reliance with the true demands of discipleship (verses 36-38).

Reception — The Wesleyan-Holiness tradition reads this chapter through the lenses of sanctification, practical piety, and perfect love. John Wesley’s *Explanatory Notes upon the New Testament* finds deep soteriological meaning in Jesus’s dialogue with Peter. Wesley interprets the one who has 'bathed' (verse 10) as a believer who is justified and purified by Christ’s blood; yet, this believer still needs to 'wash his feet,' representing the ongoing need for daily cleansing from the guilt and defilement of worldly contact and daily failings. This establishes a framework for progressive sanctification. The 'new commandment' to love (verse 34) is foundational for the tradition's doctrine of Christian perfection. In *A Plain Account of Christian Perfection*, Wesley roots the doctrine of entire sanctification in this very standard: a heart entirely governed by love for God and neighbor. Adam Clarke’s *Commentary on the Bible* emphasizes the ethical mandate of the footwashing (verse 14), arguing it obligates believers to readily perform the most servile and humble offices for one another. Furthermore, the spiritual failures of Judas and Peter (verses 27, 38) serve as potent warnings against self-reliance, demonstrating the perilous possibility of backsliding and the absolute necessity of sustained, prevenient, and sanctifying grace.

Application — Methodists and Holiness adherents apply this chapter primarily through acts of mercy and the pursuit of holy love. The example of the footwashing drives the tradition’s emphasis on 'warm-hearted practical piety,' inspiring believers to engage in humble, incarnational service to the marginalized. While mainline Methodism often observes footwashing symbolically or liturgically during Maundy Thursday services, some Holiness groups practice it literally as a tangible ordinance of humility. Spiritually, the chapter functions as a call to seek the grace of entire sanctification, praying that the Holy Spirit would enable the 'new commandment' of perfect love (verse 34) to take full residence in the heart, guarding against the spiritual pride that led to Peter's denial (verse 38).

Autorités citées :John Wesley — Explanatory Notes upon the New Testament · John Wesley — A Plain Account of Christian Perfection · Adam Clarke — Commentary on the Bible

audit au niveau des affirmations (5 vérifications)

✓ The physical washing of feet symbolizes the justified believer's need for daily
✓ The command to wash one another's feet mandates that believers engage in practic
✓ The spiritual failures of Judas and Peter demonstrate the reality of human frail
✓ The new commandment to love as Christ loved forms the foundational standard for
✓ The chapter is applied liturgically and practically through works of mercy and,

Anabaptist / Mennoniteaudit ✓

Prisme donné au modèle :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.

Sens immédiat — The narrative captures Jesus at the Last Supper, fully aware of his impending death and his origin and destiny with God. In a stark reversal of roles, Jesus removes his outer garments, takes a towel and basin, and washes the disciples' feet. When Peter protests, Jesus insists that this washing is necessary for fellowship with him, while distinguishing between the complete bathing of salvation and the ongoing need for relational cleansing. Resuming his place, Jesus explains the act: if he, the Lord and Teacher, serves in this menial way, the disciples are obligated to follow his example. Jesus then reveals that one of them will betray him, quoting Scripture to fulfill prophecy, and identifies Judas through the giving of a dipped morsel. Upon Judas's departure, Jesus declares the glorification of the Son of Man and issues a new commandment: the disciples must love one another just as he has loved them, making this mutual love the defining public sign of their discipleship. Finally, when Peter boasts of his loyalty, Jesus prophesies Peter's threefold denial.

Reception — In Anabaptist hermeneutics, Christ's actions and words in this chapter are treated with profound literalism and normative weight, shaping both ecclesiology and ethics. The command that disciples ought to wash one another's feet is not spiritualized into a mere metaphor for service, but received as a direct, binding ordinance. The Dordrecht Confession of Faith establishes this as a perpetual practice that reminds believers of their need for Christ's ongoing cleansing and calls them to deep, mutual humility. For the Schwarzenau Brethren tradition, Alexander Mack defended footwashing as an essential component of communal worship, arguing that true disciples must obey Christ's explicit example. Furthermore, the new commandment to love one another serves as the Anabaptist metric for identifying the true church. Rather than relying on institutional succession or state endorsement, the visible community of believers is known by its peaceful love. Menno Simons frequently appealed to this passage to argue that true disciples do not wield the sword or persecute others, but are marked by a self-giving, nonviolent love that mirrors Christ's love to the end.

Application — The Anabaptist tradition applies this chapter ritually, socially, and ethically. Ritually, footwashing remains a practiced ordinance among Amish, Brethren, and many Mennonite congregations, typically occurring in tandem with the Lord's Supper. Members pair off to wash and dry each other's feet, explicitly rejecting worldly hierarchies. The basin and the towel represent the inversion of power; leaders and laity serve one another equally. Socially, the ordinance is a mechanism for communal discernment and reconciliation; believers are expected to resolve interpersonal grievances before kneeling at a brother or sister's feet. Ethically, the new commandment to love one another is the foundation for the tradition's commitment to nonresistance, mutual aid, and simple living. To love as Christ loved means adopting his posture of defenseless service, rejecting coercion, and visibly embodying a kingdom that stands in stark contrast to the power dynamics of the surrounding world.

Autorités citées :Dordrecht Confession of Faith — Dordrecht Confession of Faith · Alexander Mack — Rights and Ordinances · Menno Simons — Foundation of Christian Doctrine

audit au niveau des affirmations (9 vérifications)

✓ Jesus acts out of his divine authority by taking the lowest position of a servan
✓ Peter's resistance is overcome by Jesus' insistence that the washing is essentia
✓ Jesus commands his followers to replicate his specific example of footwashing as
✓ Jesus issues a new commandment that mutual, self-giving love will be the public
✓ The Dordrecht Confession mandates footwashing as a literal and binding ordinance
✓ Alexander Mack defended literal footwashing as an essential obedience to Christ'
✓ Menno Simons identified the nonviolent, mutual love commanded by Christ as the v
✓ The Anabaptist tradition practices literal footwashing during communion to enact
✓ The requirement to love as Christ loved is applied as a strict commitment to non

Classical Trinitarian Pentecostalaudit ✓

Prisme donné au modèle :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.

Sens immédiat — The narrative relates that before the Passover supper, Jesus rises, lays aside his garments, and washes his disciples' feet. He tells Peter that one who is bathed only needs their feet washed to be completely clean (vv. 4-10). Jesus then instructs the disciples to wash one another's feet, stating he has given them an example to follow (vv. 14-15). Jesus subsequently announces his imminent betrayal. When asked who it is, Jesus gives a dipped piece of bread to Judas; after Judas receives it, the text states that Satan enters into him. Jesus tells Judas to do what he must do quickly, and Judas leaves into the night (vv. 21-30). Jesus then declares that the Son of Man is glorified and issues a new commandment for the disciples to love one another, by which all people will know they are his disciples (vv. 31-35). When Peter asks to follow him, Jesus predicts that Peter will deny him three times before the rooster crows (vv. 36-38).

Reception — Classical Pentecostal reception of this chapter features a notable internal distinction regarding the practice of footwashing (vv. 14-15). The Church of God (Cleveland, TN) and the International Pentecostal Holiness Church receive this passage as instituting a literal, perpetual ordinance of the church, alongside water baptism and the Lord's Supper. Conversely, bodies like the Assemblies of God and the Foursquare Gospel generally interpret the passage as a mandate for mutual humble service rather than a formal ecclesiastical sacrament. Furthermore, Pentecostal theology reads the account of Satan entering Judas (v. 27) as a literal reality. Recognizing an active spiritual realm, this verse is interpreted as demonstrating personal demonic influence intersecting with human volition. The command to love one another (vv. 34-35) is also emphasized as the necessary ethical foundation and relational boundary for the operation of the spiritual gifts which Jesus promises later in the discourse.

Application — In application, local congregations within the Church of God and allied traditions regularly hold specific footwashing services, often in conjunction with communion, where congregants literally wash one another's feet to publicly enact humility and mutual submission. Across the broader movement, preachers frequently draw on Jesus' new commandment to love one another as a reminder that spiritual power and charismatic gifts must always be governed by Christ-like love, and they warn believers to guard their hearts against the spiritual vulnerability exhibited by Judas.

Autorités citées :Church of God (Cleveland, TN) — Declaration of Faith · Stanley M. Horton — Systematic Theology: A Pentecostal Perspective · French L. Arrington — Christian Doctrine: A Pentecostal Perspective

audit au niveau des affirmations (6 vérifications)

✓ The text states that after Judas received the piece of bread, Satan entered into
✓ Jesus commands his disciples to wash one another's feet, stating he has given th
✓ The Church of God tradition receives Jesus' instruction on washing feet as insti
✓ Many Pentecostal bodies interpret the footwashing command primarily as a moral m
✓ Pentecostal theology interprets Satan entering Judas as a literal event demonstr
✓ Some Pentecostal congregations hold literal footwashing services to practice mut

Seventh-day Adventistaudit ✓

Prisme donné au modèle :Seventh-day Adventist tradition: the seventh-day Sabbath, the great-controversy theme, conditional immortality, sanctuary theology, and a historicist reading of prophecy.

Sens immédiat — In John 13, Jesus performs the role of a servant by washing the feet of His disciples during the Last Supper, demonstrating humility and self-sacrificing love (vv. 1-5). When Peter protests, Jesus explains the spiritual necessity of this cleansing (vv. 6-11). After washing their feet, Jesus commands them to follow His example (vv. 12-17). The narrative then turns to Jesus identifying His betrayer, Judas, who departs into the night (vv. 18-30). Finally, Jesus gives the new commandment to love one another as the mark of discipleship (vv. 31-35) and predicts Peter's denial (vv. 36-38).

Reception — Seventh-day Adventists read John 13:1-17 as the explicit institution of a permanent church ordinance. While many Christian traditions interpret the foot washing purely as a symbolic lesson in humility, Adventists take Jesus' words in verses 14-15 ('ye also ought to wash one another's feet') as a binding command. Ellen G. White, in *The Desire of Ages*, frames this event within the great-controversy theme: Satan had fostered a spirit of pride, jealousy, and supremacy among the disciples. Jesus' act of washing their feet was designed to break this self-seeking spirit. Verse 10 ('He that is washed needeth not save to wash his feet') is understood to differentiate between baptism—the initial, complete washing—and the foot washing, which represents the ongoing cleansing from post-baptismal sin and the restoration of relational harmony. Additionally, the narrative of Judas (vv. 2, 27) emphasizes the cosmic conflict, showing Satan's direct involvement in the betrayal and the tragic reality of human choice.

Application — Adventists apply this chapter through the literal, regular observance of the 'Ordinance of Humility.' Practiced universally in Adventist congregations—typically on a quarterly basis immediately preceding the Lord's Supper—members pair off to wash one another's feet. The *Seventh-day Adventist Church Manual* outlines this practice as a vital preparatory service. It is a time for self-examination, confession of faults, and reconciliation between estranged members, ensuring that believers approach the communion table with cleansed hearts and restored fellowship. The act embodies the new commandment (v. 34) by tangibly demonstrating love and mutual submission.

Autorités citées :Ellen G. White — The Desire of Ages · Seventh-day Adventist Church — Seventh-day Adventist Church Manual

audit au niveau des affirmations (5 vérifications)

✓ Jesus washes the disciples' feet to demonstrate servant leadership and spiritual
✓ Jesus' command to wash one another's feet is understood as the institution of a
✓ The foot washing is framed within the great controversy as a countermeasure to t
✓ Verse 10 distinguishes between the complete washing of baptism and the ongoing,
✓ The church actively practices the Ordinance of Humility quarterly prior to the L

Restorationist / Churches of Christaudit ✓

Prisme donné au modèle :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.

Sens immédiat — In the context of the Passover supper, Jesus, knowing his impending death and betrayal, assumes the posture of a lowest-rung servant by disrobing and washing his disciples' feet. This jarring role reversal prompts resistance from Peter, which Jesus counters by explaining the necessity of being washed by him. After identifying Judas as his betrayer and dismissing him, Jesus pivots to a final discourse, issuing a 'new commandment' that his disciples love one another just as he has loved them, which will serve as their identifying mark to the world. The chapter concludes with Jesus predicting Peter's imminent threefold denial.

Reception — John 13 serves as a critical testing ground for Restoration Movement hermeneutics, specifically regarding how to distinguish between culturally situated customs and binding church ordinances. Because Jesus issues a direct command ('ye also ought to wash one another's feet') and calls it an 'example' (vv. 14-15), early movement leaders had to articulate why footwashing is not practiced as a corporate sacrament alongside baptism and the Lord's Supper. Using the hermeneutic of Command, Example, and Necessary Inference (CENI), figures like Alexander Campbell and J.W. McGarvey argued that footwashing was a common cultural act of hospitality necessitated by first-century sandals and dusty roads. Therefore, the binding 'approved example' is the underlying principle of humble, menial service to one's brethren, rather than the literal replication of the physical act in a liturgical assembly. The tradition notes that when footwashing appears later in the New Testament (such as in First Timothy), it is classified as a private 'good work' of hospitality, not a corporate act of worship.

Application — Churches of Christ apply this chapter as a profound mandate for radical humility and mutual submission within the local congregation. The 'new commandment' to love one another (vv. 34-35) is frequently preached as the essential defining characteristic of a faithful church; correct doctrine without this demonstrable love is viewed as deeply deficient. While congregations strictly exclude footwashing from the corporate, Lord's Day worship assembly to avoid elevating it to an unauthorized ordinance, the physical act is occasionally recreated in private settings, such as youth camps or men's retreats, strictly as a demonstrative object lesson in humility and brotherly love.

Autorités citées :Alexander Campbell — The Millennial Harbinger · J.W. McGarvey — The Fourfold Gospel

audit au niveau des affirmations (3 vérifications)

✓ Jesus performs a culturally specific act of menial service that reverses expecte
✓ Jesus' explicit command to wash one another's feet is interpreted hermeneuticall
✓ The 'new commandment' to love one another is emphasized as the primary identifyi

Étape 3Panels non votants et annexe comparative

Ceux-ci informent les notes et le rendu, et sont rapportés ici, mais ils ne sont jamais comptabilisés dans le vote.

Academic textual-historical analysisaudit ✓

Prisme donné au modèle :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.

Sens immédiat — The narrative depicts a supper occurring before the feast of the Passover. Jesus, knowing his divine origin and impending departure, washes the feet of his disciples. The act is presented both as a necessity for having a part with him and as a mandate for the disciples to serve one another. Jesus then predicts his betrayal, identifying Judas through the handing of a dipped morsel. Upon Judas's departure into the night, Jesus declares his glorification, issues a new commandment for the disciples to love one another as he has loved them, and foretells Peter's imminent threefold denial.

Reception — Historical-critical scholarship examines this chapter for evidence of Johannine redaction, community history, and transmission. A major comparative focus is the chronological disjuncture with the Synoptic Gospels: scholars note that John explicitly places this meal before the Passover, precluding it from being a traditional Passover seder. Source and literary critics identify a pronounced aporia (literary seam) within the footwashing account. Scholars such as Rudolf Bultmann have argued that verses 6-11 interpret the washing as a soteriological necessity or cleansing, while verses 12-17 frame it as a moral example, suggesting complex editorial layers or the merging of distinct traditions. Textual criticism heavily debates verse 10, where the phrase 'save to wash his feet' is omitted by some early Alexandrian and Latin witnesses; Bruce Metzger notes this variant complicates whether the verse originally reflected a polemic against repeated baptism or a purely physical observation. Finally, the sudden introduction of 'the disciple whom Jesus loved' serves as a foundational text for reconstructing the authorship and social dynamics of the Johannine community.

Application — In academic settings, this chapter is heavily utilized in teaching Gospel synopsis, redaction criticism, and textual criticism. Seminars often focus on the absence of the Eucharistic institution in John, substituting the footwashing narrative to explore the distinctive theological, sacramental, and ethical priorities of the Johannine community.

Autorités citées :Rudolf Bultmann — The Gospel of John: A Commentary · Bruce M. Metzger — A Textual Commentary on the Greek New Testament · Raymond E. Brown — The Community of the Beloved Disciple

audit au niveau des affirmations (5 vérifications)

✓ The text situates the supper explicitly before the Passover feast.
✓ Comparative analysis highlights a chronological conflict, placing the Johannine
✓ Literary analysis identifies a seam between a soteriological meaning of the foot
✓ Textual critics debate early manuscript variations regarding whether a bathed pe
✓ The sudden appearance of a distinct, unnamed beloved disciple is analyzed as a k

Jewish interpretationmatériel limitéaudit ✓

Prisme donné au modèle :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.

Sens immédiat — As a New Testament text, John 13 is not recognized as Scripture in Jewish tradition. Read strictly as a historical and literary document, the chapter describes a final meal shared by Jesus and his disciples 'before the feast of the passover' (v. 1). It features the act of footwashing, the identification of Judas as the betrayer through the dipping of a morsel, and the issuance of a 'new commandment' for the disciples to love one another.

Reception — Because the New Testament is not part of the Tanakh, classical rabbinic and medieval Jewish commentators do not engage with this chapter. Modern Jewish scholars, however, study it to understand First-Century Judaism, early Christianity, and the parting of the ways. A major point of analysis is the chapter's chronology: John 13:1 explicitly places this meal prior to Passover, contrasting with the Synoptic Gospels' presentation of the Last Supper as a Passover Seder. Adele Reinhartz points out that this chronological shift serves John's theological agenda, aligning Jesus' later crucifixion with the slaughter of the Passover lambs. Additionally, Jewish readers observe that the 'new commandment' to love one another (v. 34) heavily echoes the central Torah ethic of Leviticus 19:18 ('love your neighbor'). Reinhartz and others note that John's iteration is distinct primarily in its restriction; rather than a universal ethic, it is a sectarian boundary marker directed exclusively toward the internal community of believers. The footwashing narrative (vv. 4-12) is recognized historically as a standard ancient Near Eastern act of hospitality (e.g., Abraham in Genesis 18:4), though deliberately upended here by a teacher performing the servant's role for his students.

Application — There is no liturgical, theological, or halakhic application of John 13 in Judaism. The text is engaged exclusively in academic, historical, or interfaith contexts to explore the Jewish cultural matrix of early Christianity.

Autorités citées :Adele Reinhartz — The Gospel of John (in The Jewish Annotated New Testament)

audit au niveau des affirmations (4 vérifications)

✓ John 13 is not recognized as Scripture in Jewish tradition and has no theologica
✓ Modern Jewish scholars note that John 13 explicitly places the final meal before
✓ The 'new commandment' to love one another is viewed by Jewish scholars as an int
✓ The footwashing is recognized as a traditional Near Eastern act of hospitality t

Annexe comparative — en dehors de la liste nicéenne-trinitaire (Latter-day Saint, Jehovah's Witnesses)

Latter-day Saint

Prisme donné au modèle :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.

Sens immédiat — The chapter recounts Jesus washing His disciples' feet during the Last Supper, demonstrating profound humility and service. He prophesies His impending betrayal by Judas Iscariot, issues a 'new commandment' that His disciples love one another as He has loved them, and foretells Peter's threefold denial.

Reception — In Latter-day Saint theology, the washing of feet is understood as both a moral example of servant-leadership and a formal priesthood ordinance. The Joseph Smith Translation (JST) significantly alters the dialogue in verses 8-10. Where traditional texts have Jesus say, 'He that is washed needeth not save to wash his feet,' the JST expands this to: 'He that has washed his hands and his head, needeth not save to wash his feet, but is clean every whit.' The JST then adds an explanatory phrase: 'Now this was the custom of the Jews under their law; wherefore, Jesus did this that the law might be fulfilled.' Furthermore, modern revelation connects this event to the restoration of priesthood ordinances. In 1832, Joseph Smith instituted the washing of feet in the School of the Prophets (recorded in Doctrine and Covenants 88) as an ordinance to cleanse the elders from the 'blood and sins of this generation' and to bind them in fellowship. Consequently, commentators like Bruce R. McConkie emphasize that Jesus was not merely teaching a lesson in humility, but was administering a saving ordinance. The 'new commandment' (verses 34-35) is received as the defining characteristic of true discipleship and the foundation for building Zion.

Application — Latter-day Saints apply this chapter both in temple worship and daily life. The principles of ritual washing and spiritual cleansing seen here are reflected in the initiatory ordinances of the temple. Ethically, Jesus's mandate to 'love one another' is heavily emphasized in church curricula, ministering efforts, and popular Primary hymns (such as 'As I Have Loved You, Love One Another'). Members are taught to emulate the Savior's selfless service, avoiding the spiritual pitfalls of Judas's betrayal or Peter's overconfidence, by showing active charity to their neighbors.

Autorités citées :Joseph Smith — Joseph Smith Translation of the Bible · Joseph Smith — Doctrine and Covenants (Section 88) · Bruce R. McConkie — Doctrinal New Testament Commentary

Jehovah's Witnesses

Prisme donné au modèle :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.

Sens immédiat — In the context of his final Passover meal with his apostles, Jesus performs the role of a menial servant by washing their feet, providing a profound object lesson in humility. He then identifies Judas Iscariot as his betrayer, who promptly leaves the gathering. With only his faithful disciples remaining, Jesus introduces a 'new commandment' that they love one another just as he has loved them, stating that this unique love will be the identifying mark of his true followers. Finally, he foretells that Peter will deny him three times before the rooster crows.

Reception — Jehovah's Witnesses place immense theological and ecclesiological weight on this chapter, particularly concerning the timeline of the Memorial (the Lord's Evening Meal) and the identifying mark of true Christianity. Chronologically, Watch Tower publications emphasize that Judas's departure 'immediately' into the night (John 13:30) occurs after the Passover meal but before Jesus institutes the Memorial of his death. Consequently, the new covenant and the emblems of the Memorial were shared only with the faithful eleven, a crucial point for Witness theology regarding who partakes of the emblems today. The foot-washing (John 13:14-15) is received not as the institution of a literal religious ritual or sacrament, but as an enduring moral imperative for Christians to perform lowly, unselfish service for one another. Furthermore, the Christology in the chapter highlights Jesus' subordination to Jehovah God; Jesus explicitly acknowledges that he came from God, is returning to God, and receives all things from the Father's hands (John 13:3), demonstrating a non-Trinitarian distinction between the Son and the Father who glorifies him (John 13:31-32).

Application — The practical application of John 13 among Jehovah's Witnesses centers heavily on verses 34 and 35. The Watch Tower Society teaches that the 'newness' of Jesus' commandment lies in its requirement for self-sacrificing love—a love that goes beyond the Mosaic mandate to love one's neighbor as oneself, extending even to the willingness to surrender one's life for fellow believers. This self-sacrificing love is viewed as the primary, visible metric that distinguishes true Christianity from Christendom. Practically, Jehovah's Witnesses apply this as the basis for their strict global neutrality and refusal to participate in carnal warfare, arguing that true disciples cannot take up arms against fellow believers in other nations, as doing so would directly violate the identifying mark established by Christ.

Autorités citées :Watch Tower Bible and Tract Society — Jesus—The Way, the Truth, the Life · Watch Tower Bible and Tract Society — The Greatest Man Who Ever Lived · Watch Tower Bible and Tract Society — The Watchtower

Étape 4Établir la base en langue originale

Le rendu est construit à partir du texte source, et non à partir de la majorité anglaise.

Base textuelle — Provided Greek text (public domain)

Noms divins — Theos (God), Kyrios (Lord)

Variantes signalées

v2: γινόμενου ('supper taking place') vs. γενόμενου ('supper having ended'). Also word-order variations concerning Judas, son of Simon Iscariot.
v10: εἰ μὴ τοὺς πόδας ('except the feet') is omitted by some significant manuscripts (e.g., Sinaiticus).
v18: τρώγων μετ᾽ μου ('eating with me') vs. μετ᾽ ἐμοῦ.
v24: πυθέσθαι τίς ἂν εἴη ('to inquire who it might be') vs. εἰπὲ τίς ἐστιν ('say who it is').
v32: εἰ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ is omitted in several manuscripts due to homoioteleuton (scribal skipping from 'in him' to 'in him').

Caractéristiques que le rendu doit préserver

v1: (a) cognate / repetition: ἀγαπήσας / ἠγάπησεν (having loved / loved); (c) definite-article pattern: τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ (the own the in the world).
v2: (h) particles: ἤδη (already), ἵνα (that).
v3: (g) divine-name distribution: θεοῦ / θεὸν (God); (f) repetition of God/Father.
v4: (c) definite-article pattern: τὰ ἱμάτια (the garments); (f) repetition: δείπνου (supper, echoing v. 2).
v5: (a) cognate: νιπτῆρα (basin) and νίπτειν (to wash); (c) definite-article / relative pattern: τῷ λεντίῳ ᾧ (the towel with which).
v6: (g) divine-name distribution: κύριε (Lord); (c) demonstrative/pronoun pattern: σύ μου (you my); (h) particle: οὖν (therefore).
v7: (c) demonstrative/pronoun pattern: ὃ ἐγὼ ποιῶ, σὺ οὐκ οἶδας (what I do, you do not know - emphatic contrast of I/You).
v8: (h) interjection/particle: οὐ μὴ (emphatic double negative); (f) repetition: νίψῃς / νίψω (wash).
v9: (g) divine-name distribution: κύριε (Lord); (c) definite-article repetition: τὰς χεῖρας καὶ τὴν κεφαλήν (the hands and the head).
v10: (b) wordplay: λελουμένος (bathed) vs. νίψασθαι (wash); (f) repetition: καθαρὸς / καθαροί (clean).
v11: (f) repetition / refrain structure: οὐχὶ πάντες καθαροί ἐστε (not all are clean - repeated from v. 10); (h) particle: γὰρ (for).
v12: (h) particle: οὖν (therefore); (f) repetition: ἔνιψεν (washed).
v13: (c) definite-article pattern: ὁ διδάσκαλος καὶ ὁ κύριος (the Teacher and the Lord); (g) divine-name distribution: κύριος (Lord).
v14: (e) chiasm: ὁ κύριος καὶ ὁ διδάσκαλος (inverting the double-titled sequence of v. 13); (g) divine-name distribution: κύριος (Lord); (h) particle: οὖν.
v15: (f) repetition: ἐποίησα / ποιῆτε (I did / you should do); (h) particles: γὰρ (for), ἵνα (that).
v16: (h) interjection: ἀμὴν ἀμὴν (amen amen); (a) cognate / wordplay: ἀπόστολος (apostle/sent one) and πέμψαντος (sender); (g) divine-name distribution: κυρίου (lord/master).
v17: (c) demonstrative/pronoun pattern: ταῦτα / αὐτά (these things / them); (h) particle: ἐὰν (if).
v18: (c) definite-article / substantival participle: ὁ τρώγων (the one eating); (h) particle: ἀλλ᾽ ἵνα (but that).
v19: (a) cognate / figura-etymologica: γενέσθαι / γένηται (to happen / happens); (c) demonstrative/pronoun pattern: ἐγώ εἰμι (emphatic I am).
v20: (h) interjection: ἀμὴν ἀμὴν (amen amen); (f) repetition: λαμβάνων / λαμβάνει (repeated four times); (a) cognate: πέμψω / πέμψαντά (send / sent).
v21: (h) interjection: ἀμὴν ἀμὴν (amen amen); (c) demonstrative pattern: Ταῦτα (These things).
v22: (h) particle: οὖν; (d) number shift: μαθηταί (plural disciples) looking at ἀλλήλους (plural each other).
v23: (f) repetition: Ἰησοῦ / Ἰησοῦς (Jesus).
v24: (h) particles: οὖν, ἂν.
v25: (g) divine-name distribution: κύριε (Lord); (h) particle: οὖν (therefore).
v26: (f) repetition: βάψω τὸ ψωμίον / βάψας οὖν τὸ ψωμίον (dip the morsel / dipped therefore the morsel); (h) particle: οὖν.
v27: (a) cognate: ποιεῖς, ποίησον (you do, do); (h) particles: τότε (then), οὖν (therefore).
v28: (c) demonstrative pattern: τοῦτο / τί (this / what).
v29: (h) particles: γὰρ (for), ἵνα (that); (c) definite-article pattern: τὸ γλωσσόκομον (the money box).
v30: (h) particles: οὖν (therefore), εὐθύς (immediately); (f) stylistic repetition/refrain: ἦν δὲ νύξ (and it was night - a stark, abrupt end to the unit).
v31: (g) divine-name distribution: θεὸς (God); (f) repetition: ἐδοξάσθη (glorified).
v32: (g) divine-name distribution: θεὸς (God - twice); (f) repetition: ἐδοξάσθη / δοξάσει / δοξάσει (glorified / will glorify / will glorify).
v33: (c) diminutive / interjection: τεκνία (little children); (h) particle: ἔτι (yet/still).
v34: (f) repetition: ἀγαπᾶτε / ἠγάπησα / ἀγαπᾶτε (love / loved / love).
v35: (c) demonstrative pattern: ἐν τούτῳ (by this); (f) repetition: ἀγάπην (love).
v36: (g) divine-name distribution: κύριε (Lord); (f) repetition: ἀκολουθῆσαι / ἀκολουθήσεις (follow).
v37: (g) divine-name distribution: κύριε (Lord); (c) definite-article / pronoun pattern: τὴν ψυχήν μου (the soul/life of me).
v38: (f) repetition / refrain structure: τὴν ψυχήν σου ὑπὲρ ἐμοῦ θήσεις; (echoing Peter's statement directly as a question); (h) interjection/particle: ἀμὴν ἀμὴν (amen amen) and οὐ μὴ (strong double negative).

Étape 5Comparer les traductions, verset par verset

Chaque différence classifiée : textuelle · lexicale · grammaticale · interprétative · stylistique (cette dernière uniquement lorsqu’elle modifie le sens).

lexicalv1 (vv 1, 29) Translations use different terms for the Passover celebration. — “feast” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “festival day” (DRC)
grammaticalv1 Differences in translating the verb as a participle or a finite verb. — “knowing” (WEB, ASV, YLT, DARBY, DRC) vs “knew” (KJV, WEBSTER)
lexicalv1 Differences in translating the term for the appointed moment ('hour' vs. 'time') and accompanying verb tenses. — “hour was” (KJV, ASV, WEBSTER, DRC) vs “time had” (WEB) vs “hath” (YLT) vs “had” (DARBY)
lexicalv1 Different verbs used to describe leaving the world ('depart', 'remove', 'pass'). — “should depart out of” (KJV, ASV, DARBY, WEBSTER) vs “would from” (WEB) vs “may remove” (YLT) vs “pass” (DRC)
stylisticv1 (vv 1, 12, 28, 33, 34) Archaic 'unto' versus modern 'to'. — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV, YLT)
grammaticalv1 Differences in relative pronouns and verb inclusion. — “who” (WEB, DARBY, WEBSTER, DRC) vs “which were” (KJV) vs “that” (ASV) vs “who are” (YLT)
grammaticalv2 Differences in conjunctions or prepositions indicating the timing of the supper. — “During” (WEB, ASV, DARBY) vs “And” (KJV, YLT, WEBSTER) vs “when” (DRC)
grammaticalv3 Differences in the inclusion and syntax of the pronoun when expressing what was given. — “all things” (WEB, KJV, ASV, WEBSTER) vs “him” (DARBY, DRC) vs “to him” (YLT)
grammaticalv3 Differences in verb tense and aspect for returning to God. — “was going” (WEB, DARBY, WEBSTER) vs “went to” (KJV) vs “goeth unto” (ASV) vs “unto” (YLT) vs “goeth” (DRC)
grammaticalv4 Differences in verb tense and aspect for removing garments. — “laid aside” (WEB, KJV, WEBSTER) vs “layeth” (ASV, DRC) vs “doth lay down” (YLT) vs “lays” (DARBY)
grammaticalv4 Differences between using a participle versus a finite verb. — “having taken” (YLT, DARBY, DRC) vs “He” (WEB, ASV) vs “and took” (KJV, WEBSTER)
lexicalv5 Differences in transition words indicating sequence. — “Then” (WEB, ASV, DARBY) vs “After that” (KJV, WEBSTER, DRC) vs “afterward” (YLT)
lexicalv5 Differences in the verb used for adding water to the basin. — “poured” (WEB, WEBSTER) vs “poureth” (KJV, ASV) vs “putteth” (YLT, DRC) vs “pours” (DARBY)
lexicalv5 Differences in article usage and translating the term for the washing vessel. — “the basin” (WEB, ASV, YLT) vs “basin” (WEBSTER, DRC) vs “a bason” (KJV) vs “the washhand basin” (DARBY)
grammaticalv5 Differences in phrasing the relative clause describing the towel. — “wherewith he” (KJV, ASV, DRC) vs “with which” (YLT, DARBY, WEBSTER) vs “that” (WEB)
lexicalv5 Differences in verbs describing being tied or wrapped with the towel. — “girded” (KJV, ASV, DARBY, WEBSTER, DRC) vs “wrapped around him” (WEB) vs “being” (YLT)
grammaticalv6 Differences in verb tense and the inclusion of a connective. — “cometh” (ASV, WEBSTER) vs “came” (WEB) vs “to” (KJV) vs “cometh therefore unto” (YLT) vs “comes therefore” (DARBY) vs “cometh therefore” (DRC)
grammaticalv6 Differences in formatting the speech tag introducing the question. — “to” (WEBSTER, DRC) vs “He said to” (WEB) vs “and Peter saith unto” (KJV) vs “He” (ASV) vs “that one to” (YLT) vs “he says to” (DARBY)
lexicalv6 Differences in titles of address ('Lord' vs 'Sir') and pronoun forms. — “Lord dost thou” (KJV, ASV, DARBY, WEBSTER, DRC) vs “do you” (WEB) vs “Sir thou” (YLT)
grammaticalv7 Differences in phrasing the object of the clause ('What I do' vs 'You don't know'). — “What” (KJV, ASV, DARBY, WEBSTER, DRC) vs “You don’t know” (WEB) vs “That which” (YLT)
grammaticalv7 Differences in verb tense and phrasing for knowing or doing. — “do thou knowest not” (KJV, ASV, WEBSTER, DRC) vs “am doing” (WEB) vs “hast known” (YLT) vs “dost know” (DARBY)
lexicalv7 Differences in terms for understanding and future timing. — “thou shalt know hereafter” (KJV, DARBY, WEBSTER, DRC) vs “you will understand later” (WEB) vs “understand” (ASV) vs “after these things” (YLT)
grammaticalv8 (vv 8, 9, 27) Differences in verb tense and prepositions in the speech tag. — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
grammaticalv8 Differences in verbs and adverbs expressing strong negation. — “Thou shalt never” (KJV, ASV, DARBY, WEBSTER, DRC) vs “You will” (WEB) vs “mayest not” (YLT)
grammaticalv8 Differences in conditional conjunctions. — “If” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “Unless” (DARBY)
lexicalv10 Differences in the verbs used to distinguish bathing from washing feet. — “wash” (KJV, ASV, YLT, WEBSTER, DRC) vs “have” (WEB) vs “save” (DARBY)
grammaticalv11 Differences in including the speech verb and pronouns. — “Ye” (KJV, ASV, WEBSTER) vs “said You” (WEB, DRC) vs “said” (YLT, DARBY)
grammaticalv12 Differences in temporal conjunctions. — “when” (WEB, ASV) vs “So after” (KJV, WEBSTER) vs “When therefore” (YLT, DARBY) vs “Then” (DRC)
grammaticalv12 Differences in syntax for forming the question. — “Know ye” (KJV, ASV, WEBSTER) vs “Do know” (YLT, DARBY) vs “Do you” (WEB) vs “you” (DRC)
stylisticv13 (vv 13, 34, 35) Archaic 'ye' versus modern 'you'. — “Ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “You” (WEB, DRC)
lexicalv13 Differences in translating the Greek title 'didaskalos'. — “Master” (KJV, WEBSTER, DRC) vs “Teacher” (WEB, ASV) vs “The Teacher” (YLT, DARBY)
grammaticalv13 Differences in conjunctions and pronouns. — “and ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “You” (WEB, DRC)
lexicalv13 Differences in expressing the accuracy of the statement. — “well” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “so correctly” (WEB)
lexicalv16 (vv 16, 20) Differences in translating the repeated amen for emphasis. — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
lexicalv16 (vv 16, 20, 21) Differences in phrasing the verb of communication. — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
lexicalv16 Differences in article usage and translating the term for slave/servant. — “a” (WEB, ASV, YLT) vs “The servant” (KJV, WEBSTER, DRC) vs “bondman” (DARBY)
grammaticalv16 Differences in relative pronouns referring to the sender. — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “who has” (DARBY)
lexicalv17 Differences in the term for beatitude ('happy' vs. 'blessed'). — “happy are ye” (KJV, WEBSTER) vs “blessed” (ASV, DARBY) vs “blessed you” (WEB) vs “ye have known” (YLT) vs “you shall be blessed” (DRC)
grammaticalv17 (vv 17, 35) Differences in pronoun forms and verb mood. — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “may” (YLT)
grammaticalv18 Differences in syntactic phrasing of the negation. — “I speak not of” (KJV, ASV, DARBY, WEBSTER, DRC) vs “don’t concerning all” (WEB) vs “concerning” (YLT)
grammaticalv18 Differences in phrasing the object of the verb. — “know whom” (WEB, KJV, ASV, WEBSTER, DRC) vs “speak” (YLT) vs “those” (DARBY)
lexicalv18 Differences in terms for the biblical text ('scripture' vs. 'Writing'). — “scripture may” (WEB, KJV, ASV, WEBSTER, DRC) vs “Writing” (YLT) vs “might” (DARBY)
grammaticalv18 Differences in relative clauses and verb tenses for eating. — “that eateth” (KJV, WEBSTER, DRC) vs “who eats” (WEB) vs “my” (ASV) vs “who is eating the” (YLT) vs “eats” (DARBY)
lexicalv19 Differences in idioms for future occurrences ('come to pass' vs. 'happens'). — “happens” (WEB, DARBY) vs “to pass” (ASV, DRC) vs “it come” (KJV) vs “its coming to pass” (YLT) vs “cometh” (WEBSTER)
grammaticalv20 Differences in relative pronouns and verb tense for receiving. — “that receiveth whomsoever” (KJV, ASV, WEBSTER, DRC) vs “who receives whomever” (WEB) vs “who is receiving” (YLT) vs “who receives” (DARBY)
grammaticalv20 Differences in verb tense and form for receiving. — “receiveth” (KJV, ASV, WEBSTER, DRC) vs “receives” (WEB, DARBY) vs “doth receive” (YLT)
grammaticalv20 Differences in relative pronouns for the sender. — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “who has” (DARBY)
grammaticalv21 Differences in explicit versus implicit subjects and demonstrative pronouns. — “he” (KJV, ASV, WEBSTER) vs “this” (WEB) vs “Jesus” (YLT) vs “these things Jesus” (DARBY) vs “these things” (DRC)
lexicalv21 Differences in verbs for handing over ('betray' vs. 'deliver'). — “shall betray” (KJV, ASV, DRC) vs “will” (WEB, WEBSTER) vs “will deliver” (YLT) vs “deliver” (DARBY)
grammaticalv22 Differences in verb tense and the inclusion of connectives. — “looked” (KJV, ASV, WEBSTER) vs “therefore” (DARBY, DRC) vs “at” (WEB) vs “were looking therefore” (YLT)
lexicalv22 Differences in expressing uncertainty ('doubting' vs. 'perplexed'). — “doubting of” (KJV, ASV, DARBY, WEBSTER, DRC) vs “perplexed about” (WEB) vs “concerning” (YLT)
lexicalv24 Differences in verbs for signaling ('beckoned' vs. 'makes a sign'). — “therefore beckoned” (WEB, KJV, WEBSTER, DRC) vs “beckoneth” (ASV) vs “then doth beckon” (YLT) vs “makes a sign” (DARBY)
textualv24 Differences in manuscripts between 'ask who it might be' and 'tell us who it is'. — “is” (WEB, ASV, DRC) vs “it should be of” (KJV, WEBSTER) vs “he may concerning” (YLT) vs “might” (DARBY)
grammaticalv26 Differences in phrasing the speech tag and demonstratives. — “answered He” (KJV, WEBSTER, DRC) vs “therefore” (WEB) vs “therefore answereth” (ASV) vs “answereth That one” (YLT) vs “answers” (DARBY)
grammaticalv26 Differences in prepositions or pronouns introducing the recipient. — “to” (KJV, YLT, DARBY, WEBSTER, DRC) vs “he” (WEB) vs “for” (ASV)
lexicalv26 Differences in translating the term for the piece of food. — “sop” (KJV, ASV, WEBSTER) vs “morsel” (YLT, DARBY) vs “piece of bread” (WEB) vs “bread” (DRC)
textualv26 Differences in manuscript evidence regarding the inclusion of 'takes and'. — “gave” (WEB, KJV, WEBSTER, DRC) vs “taketh and giveth” (ASV) vs “giveth” (YLT) vs “gives” (DARBY)
lexicalv27 Differences in translating the food portion and the title for the devil. — “sop Satan” (KJV, WEBSTER) vs “piece of bread then” (WEB) vs “then” (ASV) vs “morsel then the Adversary” (YLT) vs “morsel then” (DARBY) vs “morsel” (DRC)
grammaticalv27 Differences in phrasing the relative clause ('what you do'). — “What” (ASV, DARBY, WEBSTER) vs “What you” (WEB) vs “That thou doest” (KJV) vs “What dost” (YLT) vs “which dost” (DRC)
lexicalv28 Differences in terms expressing reason or purpose ('intent', 'why', 'purpose'). — “for what intent” (KJV, ASV, YLT, WEBSTER) vs “why” (WEB, DARBY) vs “to purpose” (DRC)
lexicalv29 Differences in translating the term for the money receptacle. — “bag” (KJV, ASV, YLT, DARBY, WEBSTER) vs “money box” (WEB) vs “purse” (DRC)
grammaticalv29 Differences in relative pronoun phrases for needed items. — “what” (WEB, ASV, YLT) vs “those things that” (KJV, WEBSTER) vs “the of which” (DARBY) vs “which” (DRC)
grammaticalv29 Differences in prepositions indicating preparation for the feast. — “for” (WEB, ASV, YLT, DARBY, DRC) vs “of against” (KJV, WEBSTER)
grammaticalv31 Differences in verb forms and connectives for departing. — “was gone out” (KJV, ASV, DARBY) vs “had” (WEB, WEBSTER) vs “went forth” (YLT) vs “therefore” (DRC)
grammaticalv31 Differences in verb tense and aspect for being glorified. — “is” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has been” (WEB) vs “was” (YLT)
lexicalv33 Differences in translating the duration ('a little while longer' vs. 'yet a little while'). — “while I am with” (KJV, ASV, DARBY, WEBSTER, DRC) vs “longer” (WEB) vs “I” (YLT)
grammaticalv33 Differences in auxiliary verbs and pronouns expressing futurity. — “will” (WEB, YLT, WEBSTER) vs “Ye shall” (KJV, ASV, DARBY) vs “You” (DRC)
stylisticv33 Differences in archaic versus modern terms for destination. — “Whither” (KJV, ASV, YLT, WEBSTER, DRC) vs “Where” (WEB, DARBY)
grammaticalv34 Differences in the inclusion of the conjunction and pronoun forms. — “that ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
lexicalv35 Differences in expressing the reciprocal relationship of love. — “one to another” (KJV, ASV, YLT, WEBSTER) vs “for” (WEB, DRC) vs “amongst yourselves” (DARBY)
grammaticalv36 (vv 36, 37) Differences in verb tense and prepositions in the dialogue tag. — “to” (WEB, WEBSTER) vs “saith to” (YLT, DRC) vs “said unto” (KJV) vs “saith” (ASV) vs “says to” (DARBY)
grammaticalv36 Differences in syntax and vocabulary for the question of destination. — “Lord whither goest thou” (KJV, ASV, WEBSTER, DRC) vs “where are you going” (WEB) vs “Sir dost go away” (YLT) vs “where” (DARBY)
grammaticalv36 Differences in auxiliary verbs expressing future action. — “thou shalt” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you will” (WEB) vs “afterward” (YLT)
grammaticalv37 Differences in pronoun forms and inclusion of adverbs. — “thee” (KJV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “even” (ASV)
grammaticalv38 Differences in conjunctions and verb mood for denying. — “till thou hast denied” (KJV, ASV, DARBY, WEBSTER) vs “until you have” (WEB) vs “mayest deny” (YLT) vs “deny” (DRC)
stylisticv38 Differences in expressions for the number three ('thrice' vs. 'three times'). — “thrice” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “three times” (WEB)

Étape 6Synthèse — affirmations atomiques, par famille, pas par nombre de sièges

Chaque déclaration est divisée en plus petites affirmations testables ; chaque profil éligible répond AFFIRME / REJETTE / NUANCE / SILENCIEUX sur chacune.

Le consensus

Across all families, it is recognized that Jesus adopts the posture of a servant to wash the disciples' feet and issues a 'new commandment' for His disciples to love one another just as He has loved them. Furthermore, nearly all affirm that Jesus prophesies Peter's threefold denial, and it is broadly maintained that He overcomes Peter's resistance by declaring the washing necessary for fellowship while commanding the disciples to follow His example. It is broadly held that the distinction between being 'bathed' and needing only feet washed represents the difference between initial, definitive cleansing and the ongoing need for daily forgiveness, and that the new commandment acts as the visible mark of true discipleship. However, the subsequent application of the foot-washing is highly disputed, with traditions divided over whether Christ's instruction institutes a literal, perpetual ordinance for the gathered church, establishes the foundation for Maundy Thursday liturgies, or serves hermeneutically as a culturally specific ethical mandate for practical humility rather than a formal sacrament. Finally, several traditions derive specific theological paradigms from the narrative, such as viewing Judas's reception of the morsel as a warning against unworthy reception of the Eucharist or understanding the Beloved Disciple as a symbol of the contemplative soul.

Panchrétien — SOUTIEN dans chaque famille éligible

Jesus adopts the posture of a servant to wash the disciples' feet.
12 affirment · 0 rejettent · 0 nuancent · 0 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (12)
- Catholic · AFFIRM
  “Knowing that His hour to return to the Father has come, Jesus demonstrates His ultimate love for His disciples by adopting the posture of a servant and washing their feet.”
- Eastern Orthodox · AFFIRM
  “Knowing His impending departure, He enacts a profound reversal of status by washing their feet, thereby providing a tangible example of servant-leadership.”
- Oriental Orthodox · AFFIRM
  “He deliberately adopts the posture of a servant to wash His disciples' feet, commanding them to imitate this humility.”
- Anglican / Episcopal · AFFIRM
  “Jesus takes on the role of a servant to wash the disciples' feet, declaring it necessary for their participation with him.”
- Lutheran · AFFIRM
  “During a final meal, Jesus performs the culturally subverted act of washing his disciples' feet, foreshadowing his ultimate humiliation and death.”
- Reformed / Presbyterian · AFFIRM
  “Fully aware of his divine origin, his impending departure, and his betrayal, Jesus assumes the posture of a servant and washes his disciples' feet.”
- Baptist · AFFIRM
  “In the immediate narrative context of the upper room, Jesus prepares his disciples for his imminent departure by performing the slave's task of washing their feet.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “In the context of the Last Supper, Jesus performs the culturally startling act of washing His disciples' feet, demonstrating supreme humility and providing an example of self-emptying service (verses 1-17).”
- Anabaptist / Mennonite · AFFIRM
  “In a stark reversal of roles, Jesus removes his outer garments, takes a towel and basin, and washes the disciples' feet.”
- Classical Trinitarian Pentecostal · AFFIRM
  “The narrative relates that before the Passover supper, Jesus rises, lays aside his garments, and washes his disciples' feet.”
- Seventh-day Adventist · AFFIRM
  “In John 13, Jesus performs the role of a servant by washing the feet of His disciples during the Last Supper, demonstrating humility and self-sacrificing love (vv. 1-5).”
- Restorationist / Churches of Christ · AFFIRM
  “In the context of the Passover supper, Jesus, knowing his impending death and betrayal, assumes the posture of a lowest-rung servant by disrobing and washing his disciples' feet.”
Jesus prophesies that Peter will deny Him three times before the rooster crows.
11 affirment · 0 rejettent · 0 nuancent · 1 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (11)
- Catholic · AFFIRM
  “Following Judas's departure, Jesus issues a 'new commandment' that His disciples must love one another just as He has loved them, and He prophesies Peter's imminent three-fold denial.”
- Eastern Orthodox · AFFIRM
  “He then predicts His betrayal, identifies Judas through the giving of a morsel, and commands His remaining disciples to love one another just as He has loved them, while foretelling Peter's impending denial.”
- Oriental Orthodox · AFFIRM
  “Following Judas's departure, Jesus declares His imminent glorification, gives a new commandment of mutual love as the defining hallmark of His disciples, and prophesies Peter's impending three-fold denial.”
- Anglican / Episcopal · AFFIRM
  “After identifying Judas as his betrayer, Jesus gives the disciples a new commandment to love one another as he has loved them, warning Peter that he will soon deny him.”
- Lutheran · AFFIRM
  “He then issues a 'new commandment' of mutual love and dismantles Peter's false confidence by predicting his imminent denial.”
- Reformed / Presbyterian · AFFIRM
  “Following Judas's departure, Jesus declares that his glorification has begun, issues a new commandment for the disciples to love one another as he has loved them, and prophesies Peter's imminent three-fold denial.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “The chapter concludes with Jesus predicting Peter's impending denial, contrasting human self-reliance with the true demands of discipleship (verses 36-38).”
- Anabaptist / Mennonite · AFFIRM
  “Finally, when Peter boasts of his loyalty, Jesus prophesies Peter's threefold denial.”
- Classical Trinitarian Pentecostal · AFFIRM
  “When Peter asks to follow him, Jesus predicts that Peter will deny him three times before the rooster crows (vv. 36-38).”
- Seventh-day Adventist · AFFIRM
  “Finally, Jesus gives the new commandment to love one another as the mark of discipleship (vv. 31-35) and predicts Peter's denial (vv. 36-38).”
- Restorationist / Churches of Christ · AFFIRM
  “The chapter concludes with Jesus predicting Peter's imminent threefold denial.”
Jesus issues a 'new commandment' for His disciples to love one another just as He has loved them.
12 affirment · 0 rejettent · 0 nuancent · 0 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (12)
- Catholic · AFFIRM
  “Following Judas's departure, Jesus issues a 'new commandment' that His disciples must love one another just as He has loved them, and He prophesies Peter's imminent three-fold denial.”
- Eastern Orthodox · AFFIRM
  “He then predicts His betrayal, identifies Judas through the giving of a morsel, and commands His remaining disciples to love one another just as He has loved them, while foretelling Peter's impending denial.”
- Oriental Orthodox · AFFIRM
  “Following Judas's departure, Jesus declares His imminent glorification, gives a new commandment of mutual love as the defining hallmark of His disciples, and prophesies Peter's impending three-fold denial.”
- Anglican / Episcopal · AFFIRM
  “After identifying Judas as his betrayer, Jesus gives the disciples a new commandment to love one another as he has loved them, warning Peter that he will soon deny him.”
- Lutheran · AFFIRM
  “He then issues a 'new commandment' of mutual love and dismantles Peter's false confidence by predicting his imminent denial.”
- Reformed / Presbyterian · AFFIRM
  “Following Judas's departure, Jesus declares that his glorification has begun, issues a new commandment for the disciples to love one another as he has loved them, and prophesies Peter's imminent three-fold denial.”
- Baptist · AFFIRM
  “Finally, Jesus issues a 'new commandment' for his followers to love one another just as he has loved them, identifying this mutual love as the public, defining mark of true discipleship.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Following Judas's departure, Jesus issues a 'new commandment' that His followers love one another with the same sacrificial love He has demonstrated (verses 31-35).”
- Anabaptist / Mennonite · AFFIRM
  “Upon Judas's departure, Jesus declares the glorification of the Son of Man and issues a new commandment: the disciples must love one another just as he has loved them, making this mutual love the defining public sign of their discipleship.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Jesus then declares that the Son of Man is glorified and issues a new commandment for the disciples to love one another, by which all people will know they are his disciples (vv. 31-35).”
- Seventh-day Adventist · AFFIRM
  “Finally, Jesus gives the new commandment to love one another as the mark of discipleship (vv. 31-35) and predicts Peter's denial (vv. 36-38).”
- Restorationist / Churches of Christ · AFFIRM
  “After identifying Judas as his betrayer and dismissing him, Jesus pivots to a final discourse, issuing a 'new commandment' that his disciples love one another just as he has loved them, which will serve as their identifying mark to the world.”

Large — SOUTIEN dans toutes les familles sauf une, cette dernière étant indéterminée

Jesus overcomes Peter's resistance by declaring the washing is necessary for fellowship with Him.
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qui a dit quoi (7)
- Catholic · AFFIRM
  “He overcomes Peter's initial resistance by declaring that this washing is necessary for fellowship with Him.”
- Oriental Orthodox · AFFIRM
  “Cyril interprets the foot-washing not merely as a moral exemplar but as a vital spiritual cleansing necessary for the disciples to have 'part' with Christ and to be consecrated for their apostolic mission.”
- Anglican / Episcopal · AFFIRM
  “Jesus takes on the role of a servant to wash the disciples' feet, declaring it necessary for their participation with him.”
- Reformed / Presbyterian · AFFIRM
  “When Peter objects, Jesus insists that this washing is necessary for fellowship with him, distinguishing between one who is fully bathed and one who only needs their feet washed.”
- Anabaptist / Mennonite · AFFIRM
  “When Peter protests, Jesus insists that this washing is necessary for fellowship with him, while distinguishing between the complete bathing of salvation and the ongoing need for relational cleansing.”
- Seventh-day Adventist · AFFIRM
  “When Peter protests, Jesus explains the spiritual necessity of this cleansing (vv. 6-11).”
- Restorationist / Churches of Christ · AFFIRM
  “This jarring role reversal prompts resistance from Peter, which Jesus counters by explaining the necessity of being washed by him.”
Jesus commands His disciples to follow His example by washing one another's feet.
9 affirment · 0 rejettent · 1 nuancent · 2 silencieuxAncienne UNDETERMINEDRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (10)
- Oriental Orthodox · AFFIRM
  “He deliberately adopts the posture of a servant to wash His disciples' feet, commanding them to imitate this humility.”
- Anglican / Episcopal · AFFIRM
  “The mandate to wash one another's feet and the new commandment to love one another form the liturgical core and ceremonial rites of Maundy Thursday.”
- Lutheran · QUALIFY
  “Unlike traditions that mandate physical footwashing as a church ordinance, the Lutheran tradition historically treats the footwashing as a paradigm for humble service in one's everyday earthly vocation.”
- Reformed / Presbyterian · AFFIRM
  “Regarding the command to wash one another's feet (verses 14-15), the Reformed tradition explicitly rejects elevating this action to a sacrament.”
- Baptist · AFFIRM
  “This act establishes a paradigm of humble, self-sacrificing service, which he commands his disciples to emulate.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Adam Clarke’s Commentary on the Bible emphasizes the ethical mandate of the footwashing (verse 14), arguing it obligates believers to readily perform the most servile and humble offices for one another.”
- Anabaptist / Mennonite · AFFIRM
  “Resuming his place, Jesus explains the act: if he, the Lord and Teacher, serves in this menial way, the disciples are obligated to follow his example.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Jesus then instructs the disciples to wash one another's feet, stating he has given them an example to follow (vv. 14-15).”
- Seventh-day Adventist · AFFIRM
  “After washing their feet, Jesus commands them to follow His example (vv. 12-17).”
- Restorationist / Churches of Christ · AFFIRM
  “Because Jesus issues a direct command ('ye also ought to wash one another's feet') and calls it an 'example' (vv. 14-15), early movement leaders had to articulate why footwashing is not practiced as a corporate sacrament alongside baptism and the Lord's Supper.”
The distinction between being 'bathed' and needing only feet washed represents the difference between initial, definitive cleansing (such as Baptism or justification) and the ongoing need for daily forgiveness of sins.
8 affirment · 0 rejettent · 0 nuancent · 4 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres UNDETERMINED
qui a dit quoi (8)
- Catholic · AFFIRM
  “Augustine (*Tractates on the Gospel of John*) teaches that the 'bath' refers to the definitive cleansing of original and prior sin in Baptism, while the washing of feet signifies the necessary daily forgiveness of venial sins contracted as believers walk through the dust of the world.”
- Eastern Orthodox · AFFIRM
  “Cyril of Alexandria reads verse 10 ('Someone who has bathed only needs to have his feet washed') sacramentally: the 'bath' signifies the complete remission of sins in Holy Baptism, while the 'washing of the feet' represents the ongoing need for repentance and cleansing from the daily defilements of post-baptismal life.”
- Anglican / Episcopal · AFFIRM
  “William Temple, in his 'Readings in St. John's Gospel,' interprets the distinction between one who is 'bathed' and one who needs their feet washed as representing the difference between the initial, unrepeatable cleansing of grace—associated with Baptism—and the ongoing need for daily forgiveness as Christians are soiled by everyday life.”
- Lutheran · AFFIRM
  “The 'bath' in John 13:10 represents the complete cleansing of justification and baptism, while the 'washing of feet' denotes the daily forgiveness of everyday sins.”
- Reformed / Presbyterian · AFFIRM
  “In verse 10, the distinction between the one who is 'bathed' and the need to 'wash his feet' is historically interpreted by John Calvin as the distinction between definitive justification (the full bath, which is unrepeatable) and ongoing sanctification or daily forgiveness (the washing of feet).”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Wesley interprets the one who has 'bathed' (verse 10) as a believer who is justified and purified by Christ’s blood; yet, this believer still needs to 'wash his feet,' representing the ongoing need for daily cleansing from the guilt and defilement of worldly contact and daily failings.”
- Anabaptist / Mennonite · AFFIRM
  “When Peter protests, Jesus insists that this washing is necessary for fellowship with him, while distinguishing between the complete bathing of salvation and the ongoing need for relational cleansing.”
- Seventh-day Adventist · AFFIRM
  “Verse 10 ('He that is washed needeth not save to wash his feet') is understood to differentiate between baptism—the initial, complete washing—and the foot washing, which represents the ongoing cleansing from post-baptismal sin and the restoration of relational harmony.”
The new commandment to love one another serves as the visible, identifying mark of true discipleship and the true church to the watching world.
8 affirment · 0 rejettent · 0 nuancent · 4 silencieuxAncienne UNDETERMINEDRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (8)
- Oriental Orthodox · AFFIRM
  “Following Judas's departure, Jesus declares His imminent glorification, gives a new commandment of mutual love as the defining hallmark of His disciples, and prophesies Peter's impending three-fold denial.”
- Anglican / Episcopal · AFFIRM
  “Anthems drawn from verses 34 and 35 are sung to emphasize that mutual love is the defining mark of the Church.”
- Reformed / Presbyterian · AFFIRM
  “Finally, the 'new commandment' to love one another (verses 34-35) is pressed as the defining mark of the visible church, obligating believers to practical, self-sacrificial service that reflects Christ's own humility to the watching world.”
- Baptist · AFFIRM
  “The 'new commandment' (vv. 34-35) is heavily applied to local church life; mutual love is presented not merely as an ethical ideal, but as the essential apologetic for the gospel to the outside world.”
- Anabaptist / Mennonite · AFFIRM
  “Furthermore, the new commandment to love one another serves as the Anabaptist metric for identifying the true church.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Jesus then declares that the Son of Man is glorified and issues a new commandment for the disciples to love one another, by which all people will know they are his disciples (vv. 31-35).”
- Seventh-day Adventist · AFFIRM
  “Finally, Jesus gives the new commandment to love one another as the mark of discipleship (vv. 31-35) and predicts Peter's denial (vv. 36-38).”
- Restorationist / Churches of Christ · AFFIRM
  “The 'new commandment' to love one another (vv. 34-35) is frequently preached as the essential defining characteristic of a faithful church; correct doctrine without this demonstrable love is viewed as deeply deficient.”

Spécifique à la famille — caractéristique d’une seule famille

Jesus' act of foot-washing demonstrates the unity of His incarnate nature, simultaneously possessing absolute divine majesty and enacting supreme human humility.
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qui a dit quoi (2)
- Oriental Orthodox · AFFIRM
  “The act of the foot-washing demonstrates the unity of Christ's incarnate nature, holding supreme divine authority while voluntarily performing the lowest human servitude.”
- Anglican / Episcopal · AFFIRM
  “The chapter is also received as an integrated vision of Christology and ethics, where the Lord's absolute sovereignty is paradoxically demonstrated through ultimate self-humbling.”
Christ washed the disciples' feet specifically to cure their human pride and counteract a self-seeking spirit of supremacy.
2 affirment · 0 rejettent · 0 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (2)
- Eastern Orthodox · AFFIRM
  “Patristic commentators, such as John Chrysostom, emphasize this act as the necessary cure for the disciples' human pride.”
- Seventh-day Adventist · AFFIRM
  “Satan had fostered a spirit of pride, jealousy, and supremacy among the disciples. Jesus' act of washing their feet was designed to break this self-seeking spirit.”
Judas's reception of the morsel and Satan's subsequent entry serves as a biblical paradigm for the spiritual condemnation brought by receiving the Eucharist unworthily.
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qui a dit quoi (3)
- Catholic · AFFIRM
  “Augustine (*Tractates on the Gospel of John*) and Aquinas argue that the bread itself was good, but because Judas received it with a heart given over to betrayal, it became the occasion for Satan to enter him, establishing the paradigm for the unworthy reception of the Eucharist bringing condemnation rather than grace.”
- Eastern Orthodox · AFFIRM
  “Additionally, the faithful are warned before receiving the Eucharist not to be like Judas ('neither like Judas will I give Thee a kiss'), drawing on the betrayal initiated in this chapter.”
- Oriental Orthodox · AFFIRM
  “Furthermore, the incident of Judas receiving the morsel (the 'sop') is read typologically as a dire warning regarding the reception of the Eucharist.”
Satan entering Judas after he receives the morsel is a literal event demonstrating the reality of personal spiritual warfare and demonic influence intersecting with human volition.
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qui a dit quoi (4)
- Eastern Orthodox · AFFIRM
  “by rejecting the Bread of Life and the light of Christ's love, Judas steps outside of communion into total spiritual darkness and demonic influence (v. 27).”
- Oriental Orthodox · AFFIRM
  “Cyril emphasizes that the holy gift itself did not bring Satan into Judas; rather, Judas's unworthy, treacherous reception allowed Satan to enter fully, illustrating the grave danger of approaching divine mysteries with an unrepentant heart.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Recognizing an active spiritual realm, this verse is interpreted as demonstrating personal demonic influence intersecting with human volition.”
- Seventh-day Adventist · AFFIRM
  “Additionally, the narrative of Judas (vv. 2, 27) emphasizes the cosmic conflict, showing Satan's direct involvement in the betrayal and the tragic reality of human choice.”

Spécifique à la tradition — une seule tradition

The laying aside of outer garments and girding with a towel signifies Christ's kenosis, setting aside divine glory to assume human flesh.
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qui a dit quoi (2)
- Catholic · AFFIRM
  “Thomas Aquinas (*Commentary on the Gospel of St. John*), synthesizing earlier patristic thought, interprets the laying aside of the outer garments as the Word setting aside the visible glory of His divinity, and the girding with a towel as the assumption of human flesh.”
- Oriental Orthodox · QUALIFY
  “This kenosis (self-emptying) does not divide His divinity from His humanity; rather, the one incarnate nature of God the Word acts in both supreme divine majesty and profound human humility.”
The foot-washing typologically reverses the curse of the Fall by healing the human heel from vulnerability to the serpent's strike.
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qui a dit quoi (1)
- Catholic · AFFIRM
  “Ambrose of Milan (*On the Sacraments*) adds a Latin typological nuance, linking the washed feet to the reversal of the curse in Eden: the heel, made vulnerable to the serpent's strike, is healed and fortified by Christ's washing.”
Christ's declaration that Peter must be washed by Him represents the unilateral Gospel of justification by faith, distinct from the Law's command to serve others.
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qui a dit quoi (1)
- Lutheran · AFFIRM
  “The spiritual washing is the gospel, indicating Christ's unilateral act of forgiving and justifying the sinner, which must be received by faith alone. The example is the law, representing the subsequent call to serve the neighbor in love.”
The contrast between the definitively clean disciples and the unclean Judas serves as a warning against superficial church association and false conversion.
1 affirment · 0 rejettent · 1 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (2)
- Baptist · AFFIRM
  “Judas’s outward proximity to Jesus without inward cleansing (vv. 10-11, 27) serves as a stark warning against false conversion and nominal Christianity.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “Furthermore, the spiritual failures of Judas and Peter (verses 27, 38) serve as potent warnings against self-reliance, demonstrating the perilous possibility of backsliding and the absolute necessity of sustained, prevenient, and sanctifying grace.”
The 'night' into which Judas departs signifies a state of profound spiritual darkness and total alienation from the Divine Light.
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qui a dit quoi (1)
- Eastern Orthodox · AFFIRM
  “Furthermore, the departure of Judas into the 'night' (v. 30) is read not merely as a temporal marker, but as a profound theological statement regarding apostasy; by rejecting the Bread of Life and the light of Christ's love, Judas steps outside of communion into total spiritual darkness and demonic influence (v. 27).”
The Beloved Disciple reclining on Jesus' breast represents the contemplative soul drawing theological wisdom directly from the heart of Christ.
1 affirment · 0 rejettent · 0 nuancent · 11 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (1)
- Catholic · AFFIRM
  “Finally, the Beloved Disciple reclining on Jesus' breast (v. 23) is exalted in Catholic mysticism as the archetype of the contemplative soul drawing theological wisdom directly from the Sacred Heart of the Word.”
The 'new commandment' to love one another is the foundational standard defining Christian perfection and entire sanctification.
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qui a dit quoi (1)
- Methodist / Wesleyan / Holiness · AFFIRM
  “In A Plain Account of Christian Perfection, Wesley roots the doctrine of entire sanctification in this very standard: a heart entirely governed by love for God and neighbor.”
The new commandment to love as Christ loved requires a strict commitment to nonviolence and the rejection of worldly coercion.
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qui a dit quoi (1)
- Anabaptist / Mennonite · AFFIRM
  “To love as Christ loved means adopting his posture of defenseless service, rejecting coercion, and visibly embodying a kingdom that stands in stark contrast to the power dynamics of the surrounding world.”
Mutual love serves as the necessary ethical boundary and relational foundation governing the operation of charismatic spiritual gifts.
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qui a dit quoi (1)
- Classical Trinitarian Pentecostal · AFFIRM
  “The command to love one another (vv. 34-35) is also emphasized as the necessary ethical foundation and relational boundary for the operation of the spiritual gifts which Jesus promises later in the discourse.”
The new commandment to love one another is the foundational ethic for Christian community and the ultimate path toward theosis.
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qui a dit quoi (1)
- Eastern Orthodox · AFFIRM
  “The 'new commandment' (v. 34) is frequently invoked in monastic rules and parish life as the ultimate metric of Christian community and the prerequisite for theosis.”

Mentionné à travers les familles — affirmé quelque part dans chaque famille, sans majorité — pas de consensus

Jesus identifies His betrayer by giving a dipped morsel of bread to Judas.
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qui a dit quoi (6)
- Catholic · AFFIRM
  “Jesus then identifies His betrayer by giving a morsel of bread to Judas Iscariot, who departs into the night.”
- Eastern Orthodox · AFFIRM
  “He then predicts His betrayal, identifies Judas through the giving of a morsel, and commands His remaining disciples to love one another just as He has loved them, while foretelling Peter's impending denial.”
- Oriental Orthodox · AFFIRM
  “He then identifies His betrayer, Judas, who departs into the night immediately after receiving a dipped morsel.”
- Reformed / Presbyterian · AFFIRM
  “He then explicitly identifies his betrayer by handing a morsel to Judas Iscariot, who immediately leaves into the night.”
- Anabaptist / Mennonite · AFFIRM
  “Jesus then reveals that one of them will betray him, quoting Scripture to fulfill prophecy, and identifies Judas through the giving of a dipped morsel.”
- Classical Trinitarian Pentecostal · AFFIRM
  “When asked who it is, Jesus gives a dipped piece of bread to Judas; after Judas receives it, the text states that Satan enters into him.”
The paradoxical glorification of the Son of Man begins precisely at the moment Judas departs to initiate the passion.
4 affirment · 0 rejettent · 0 nuancent · 8 silencieuxAncienne UNDETERMINEDRéforme SUPPORTÉglises libres UNDETERMINED
qui a dit quoi (4)
- Oriental Orthodox · AFFIRM
  “Following Judas's departure, Jesus declares His imminent glorification, gives a new commandment of mutual love as the defining hallmark of His disciples, and prophesies Peter's impending three-fold denial.”
- Lutheran · AFFIRM
  “The tradition notes the paradox that the 'glory' of the Son is manifested precisely at the moment Judas departs to initiate the passion.”
- Reformed / Presbyterian · AFFIRM
  “Following Judas's departure, Jesus declares that his glorification has begun, issues a new commandment for the disciples to love one another as he has loved them, and prophesies Peter's imminent three-fold denial.”
- Anabaptist / Mennonite · AFFIRM
  “Upon Judas's departure, Jesus declares the glorification of the Son of Man and issues a new commandment: the disciples must love one another just as he has loved them, making this mutual love the defining public sign of their discipleship.”

Contesté — une famille est divisée, ou les familles s’opposent (affirment vs rejettent)

The foot-washing signifies a profound spiritual purification necessary to consecrate the disciples for their apostolic mission.
1 affirment · 0 rejettent · 1 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres LEANING-CONTESTED
qui a dit quoi (2)
- Oriental Orthodox · AFFIRM
  “Cyril interprets the foot-washing not merely as a moral exemplar but as a vital spiritual cleansing necessary for the disciples to have 'part' with Christ and to be consecrated for their apostolic mission.”
- Seventh-day Adventist · QUALIFY
  “Jesus instituted the foot washing as a perpetual religious ordinance to counteract human pride and to provide ongoing spiritual cleansing and reconciliation for believers.”
Christ's instruction to wash one another's feet institutes a literal, perpetual ordinance to be practiced by the gathered church.
3 affirment · 3 rejettent · 5 nuancent · 1 silencieuxAncienne UNDETERMINEDRéforme OPPOSEÉglises libres MIXED
qui a dit quoi (11)
- Eastern Orthodox · QUALIFY
  “On Holy Thursday, the Church conducts the Rite of the Washing of Feet (the Niptir or Pedilavium), wherein a bishop or abbot visibly reenacts verses 4-17 by washing the feet of twelve priests or monks, reciting the Gospel text verbatim.”
- Oriental Orthodox · AFFIRM
  “Christ's command to wash one another's feet is actualized in the Holy Week liturgy, where the priesthood blesses water and washes the feet of the faithful.”
- Anglican / Episcopal · QUALIFY
  “Across the comprehensive Anglican spectrum, while evangelical parishes may prioritize the preaching of Christ's servant-leadership and the spiritual imperative of love, broad and high church parishes emphasize the sacramental embodiment of this chapter's commands in the liturgy.”
- Lutheran · DENY
  “Unlike traditions that mandate physical footwashing as a church ordinance, the Lutheran tradition historically treats the footwashing as a paradigm for humble service in one's everyday earthly vocation.”
- Reformed / Presbyterian · DENY
  “Following the regulative principle of worship, theologians like Francis Turretin argue that foot-washing lacks the divine promise of grace required for a sacrament and is instead understood purely as an ethical mandate for mutual humility and service.”
- Baptist · QUALIFY
  “The majority tradition, encompassing Particular Baptists and modern Southern Baptists, reads the footwashing as a profound moral exemplar of humility and mutual service, but explicitly denies it the status of a third church ordinance (alongside baptism and the Lord's Supper), noting it lacks the gospel-symbolism of Christ's death and resurrection. Conversely, specific sub-traditions—most prominently Free Will Baptists, Primitive Baptists, and some Separate Baptists—read verses 14-15 as instituting a literal, binding ordinance to be practiced in church assemblies, arguing that Christ's command ('ye also ought to wash one another's feet') is plain and direct.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “While mainline Methodism often observes footwashing symbolically or liturgically during Maundy Thursday services, some Holiness groups practice it literally as a tangible ordinance of humility.”
- Anabaptist / Mennonite · AFFIRM
  “The Dordrecht Confession of Faith establishes this as a perpetual practice that reminds believers of their need for Christ's ongoing cleansing and calls them to deep, mutual humility.”
- Classical Trinitarian Pentecostal · QUALIFY
  “The Church of God (Cleveland, TN) and the International Pentecostal Holiness Church receive this passage as instituting a literal, perpetual ordinance of the church, alongside water baptism and the Lord's Supper.”
- Seventh-day Adventist · AFFIRM
  “Seventh-day Adventists read John 13:1-17 as the explicit institution of a permanent church ordinance.”
- Restorationist / Churches of Christ · DENY
  “While congregations strictly exclude footwashing from the corporate, Lord's Day worship assembly to avoid elevating it to an unauthorized ordinance, the physical act is occasionally recreated in private settings, such as youth camps or men's retreats, strictly as a demonstrative object lesson in humility and brotherly love.”
The command to wash one another's feet establishes an ethical mandate for practical humility and mutual service rather than a formal ecclesiastical sacrament.
3 affirment · 4 rejettent · 4 nuancent · 1 silencieuxAncienne OPPOSERéforme SUPPORTÉglises libres MIXED
qui a dit quoi (11)
- Catholic · DENY
  “Ascetically, the chapter calls the faithful to practice the spiritual and corporal works of mercy, and to frequently seek the 'washing of feet' through the regular confession of venial sins.”
- Oriental Orthodox · DENY
  “Cyril interprets the foot-washing not merely as a moral exemplar but as a vital spiritual cleansing necessary for the disciples to have 'part' with Christ and to be consecrated for their apostolic mission.”
- Anglican / Episcopal · QUALIFY
  “Across the comprehensive Anglican spectrum, while evangelical parishes may prioritize the preaching of Christ's servant-leadership and the spiritual imperative of love, broad and high church parishes emphasize the sacramental embodiment of this chapter's commands in the liturgy.”
- Lutheran · AFFIRM
  “Unlike traditions that mandate physical footwashing as a church ordinance, the Lutheran tradition historically treats the footwashing as a paradigm for humble service in one's everyday earthly vocation.”
- Reformed / Presbyterian · AFFIRM
  “Following the regulative principle of worship, theologians like Francis Turretin argue that foot-washing lacks the divine promise of grace required for a sacrament and is instead understood purely as an ethical mandate for mutual humility and service.”
- Baptist · QUALIFY
  “The majority tradition, encompassing Particular Baptists and modern Southern Baptists, reads the footwashing as a profound moral exemplar of humility and mutual service, but explicitly denies it the status of a third church ordinance (alongside baptism and the Lord's Supper), noting it lacks the gospel-symbolism of Christ's death and resurrection. Conversely, specific sub-traditions—most prominently Free Will Baptists, Primitive Baptists, and some Separate Baptists—read verses 14-15 as instituting a literal, binding ordinance to be practiced in church assemblies, arguing that Christ's command ('ye also ought to wash one another's feet') is plain and direct.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “While mainline Methodism often observes footwashing symbolically or liturgically during Maundy Thursday services, some Holiness groups practice it literally as a tangible ordinance of humility.”
- Anabaptist / Mennonite · DENY
  “The command that disciples ought to wash one another's feet is not spiritualized into a mere metaphor for service, but received as a direct, binding ordinance.”
- Classical Trinitarian Pentecostal · QUALIFY
  “Conversely, bodies like the Assemblies of God and the Foursquare Gospel generally interpret the passage as a mandate for mutual humble service rather than a formal ecclesiastical sacrament.”
- Seventh-day Adventist · DENY
  “While many Christian traditions interpret the foot washing purely as a symbolic lesson in humility, Adventists take Jesus' words in verses 14-15 ('ye also ought to wash one another's feet') as a binding command.”
- Restorationist / Churches of Christ · AFFIRM
  “Therefore, the binding 'approved example' is the underlying principle of humble, menial service to one's brethren, rather than the literal replication of the physical act in a liturgical assembly.”
Foot-washing is understood hermeneutically as a culturally specific first-century custom of hospitality that enjoins a universal principle, rather than an act requiring literal replication in corporate worship.
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qui a dit quoi (9)
- Catholic · DENY
  “In the Roman Rite, the *Mandatum* (named for the 'new commandment' of v. 34) is enacted when a priest, acting *in persona Christi*, washes the feet of the faithful while the choir chants texts of fraternal charity, notably *Ubi caritas*.”
- Eastern Orthodox · DENY
  “On Holy Thursday, the Church conducts the Rite of the Washing of Feet (the Niptir or Pedilavium), wherein a bishop or abbot visibly reenacts verses 4-17 by washing the feet of twelve priests or monks, reciting the Gospel text verbatim.”
- Oriental Orthodox · DENY
  “In the Coptic tradition, this is the Liturgy of the Lakkan (the basin), where water is blessed and the patriarch or priest washes the feet of the congregation, physically enacting Christ's commandment.”
- Anglican / Episcopal · QUALIFY
  “In many Anglican provinces, particularly influenced by the liturgical renewal movement and Anglo-Catholicism, the physical rite of foot-washing (the Pedilavium) is practiced within the service, directly enacting verses 14 and 15.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “While mainline Methodism often observes footwashing symbolically or liturgically during Maundy Thursday services, some Holiness groups practice it literally as a tangible ordinance of humility.”
- Anabaptist / Mennonite · DENY
  “The command that disciples ought to wash one another's feet is not spiritualized into a mere metaphor for service, but received as a direct, binding ordinance.”
- Classical Trinitarian Pentecostal · QUALIFY
  “Conversely, bodies like the Assemblies of God and the Foursquare Gospel generally interpret the passage as a mandate for mutual humble service rather than a formal ecclesiastical sacrament.”
- Seventh-day Adventist · DENY
  “Adventists apply this chapter through the literal, regular observance of the 'Ordinance of Humility.'”
- Restorationist / Churches of Christ · AFFIRM
  “Using the hermeneutic of Command, Example, and Necessary Inference (CENI), figures like Alexander Campbell and J.W. McGarvey argued that footwashing was a common cultural act of hospitality necessitated by first-century sandals and dusty roads. Therefore, the binding 'approved example' is the underlying principle of humble, menial service to one's brethren, rather than the literal replication of the physical act in a liturgical assembly.”
The narrative provides the scriptural foundation for the liturgical enactment of foot-washing during Holy Thursday or Maundy Thursday services.
5 affirment · 2 rejettent · 0 nuancent · 5 silencieuxAncienne SUPPORTRéforme MIXEDÉglises libres MIXED
qui a dit quoi (7)
- Catholic · AFFIRM
  “John 13 directly shapes the liturgy of Holy Thursday across the Catholic communion.”
- Eastern Orthodox · AFFIRM
  “The narrative of John 13 is central to the liturgical life of the Orthodox Church, particularly during Great and Holy Week. On Holy Thursday, the Church conducts the Rite of the Washing of Feet (the Niptir or Pedilavium), wherein a bishop or abbot visibly reenacts verses 4-17 by washing the feet of twelve priests or monks, reciting the Gospel text verbatim.”
- Oriental Orthodox · AFFIRM
  “On Covenant Thursday (Maundy Thursday), these churches perform the Rite of the Washing of the Feet.”
- Anglican / Episcopal · AFFIRM
  “In many Anglican provinces, particularly influenced by the liturgical renewal movement and Anglo-Catholicism, the physical rite of foot-washing (the Pedilavium) is practiced within the service, directly enacting verses 14 and 15.”
- Lutheran · DENY
  “In Lutheran application, particularly during Holy Week and Maundy Thursday liturgies, John 13 is proclaimed primarily to offer Christ's unilateral cleansing to the congregation. Unlike traditions that mandate physical footwashing as a church ordinance, the Lutheran tradition historically treats the footwashing as a paradigm for humble service in one's everyday earthly vocation.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “While mainline Methodism often observes footwashing symbolically or liturgically during Maundy Thursday services, some Holiness groups practice it literally as a tangible ordinance of humility.”
- Restorationist / Churches of Christ · DENY
  “Therefore, the binding 'approved example' is the underlying principle of humble, menial service to one's brethren, rather than the literal replication of the physical act in a liturgical assembly.”
The literal practice of foot-washing is observed in conjunction with the Lord's Supper as a preparatory rite for self-examination, social leveling, and interpersonal reconciliation.
2 affirment · 1 rejettent · 2 nuancent · 7 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres MIXED
qui a dit quoi (5)
- Baptist · QUALIFY
  “In congregations that practice literal footwashing, it is often performed in conjunction with communion as an application of profound equality and vulnerability among believers.”
- Anabaptist / Mennonite · AFFIRM
  “Ritually, footwashing remains a practiced ordinance among Amish, Brethren, and many Mennonite congregations, typically occurring in tandem with the Lord's Supper.”
- Classical Trinitarian Pentecostal · QUALIFY
  “In application, local congregations within the Church of God and allied traditions regularly hold specific footwashing services, often in conjunction with communion, where congregants literally wash one another's feet to publicly enact humility and mutual submission.”
- Seventh-day Adventist · AFFIRM
  “Practiced universally in Adventist congregations—typically on a quarterly basis immediately preceding the Lord's Supper—members pair off to wash one another's feet. The *Seventh-day Adventist Church Manual* outlines this practice as a vital preparatory service. It is a time for self-examination, confession of faults, and reconciliation between estranged members, ensuring that believers approach the communion table with cleansed hearts and restored fellowship.”
- Restorationist / Churches of Christ · DENY
  “While congregations strictly exclude footwashing from the corporate, Lord's Day worship assembly to avoid elevating it to an unauthorized ordinance, the physical act is occasionally recreated in private settings, such as youth camps or men's retreats, strictly as a demonstrative object lesson in humility and brotherly love.”
Christ's declaration that He loved His own 'to the end' and His knowledge of 'whom I have chosen' demonstrate sovereign, unconditional election and the perseverance of the saints.
1 affirment · 1 rejettent · 1 nuancent · 9 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres LEANING-CONTESTED
qui a dit quoi (3)
- Reformed / Presbyterian · AFFIRM
  “Verse 1 is heralded as a cornerstone for the perseverance of the elect; Christ loving his own 'to the end' demonstrates the unchangeable nature of God's electing love. [...] Furthermore, verse 18 ('I know whom I have chosen') is read as an explicit declaration of sovereign election, contrasting the elect disciples with the reprobate Judas, whose betrayal serves to fulfill the divine decree and Scripture.”
- Baptist · QUALIFY
  “Beyond the footwashing debate, Calvinistic Baptists draw heavily on verses 1 ('he loved them unto the end') and 18 ('I know whom I have chosen') to ground the doctrines of unconditional election and the perseverance of the saints.”
- Methodist / Wesleyan / Holiness · DENY
  “Furthermore, the spiritual failures of Judas and Peter (verses 27, 38) serve as potent warnings against self-reliance, demonstrating the perilous possibility of backsliding and the absolute necessity of sustained, prevenient, and sanctifying grace.”
Peter's boast and subsequent predicted denial demonstrate the bondage of the human will and the perilous possibility of backsliding when relying on self-strength.
1 affirment · 0 rejettent · 1 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres LEANING-CONTESTED
qui a dit quoi (2)
- Lutheran · AFFIRM
  “Finally, Peter's vain boast and Jesus' stark prediction of his denial underscore the bondage of the human will and the inability of the disciple to endure by his own strength, highlighting the necessity of Christ first loving and saving his own.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “Furthermore, the spiritual failures of Judas and Peter (verses 27, 38) serve as potent warnings against self-reliance, demonstrating the perilous possibility of backsliding and the absolute necessity of sustained, prevenient, and sanctifying grace.”

Étape 7Générer la New Consensus Bible

À partir du texte en langue originale. Les traditions documentent la réception ; elles ne votent pas sur la formulation. Chaque formulation contestée tranchée par le rendu est listée ci-dessous, et non masquée.

¹Now before the Festival of the Passover, Jesus, knowing that his hour had come that he should depart from this world to the Father, having loved his own, the ones in the world, he loved them to the end. ²And during supper, the devil having already put it into the heart of Judas Iscariot, Simon’s son, that he should betray him, ³Jesus, knowing that the Father had given all things into his hands, and that he came forth from God and was going to God, ⁴rises from the supper and lays aside the garments, and having taken a towel, he girded himself. ⁵Then he pours water into the basin and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. ⁶He comes therefore to Simon Peter. He says to him, “Lord, you wash my feet?” ⁷Jesus answered and said to him, “What I do, you do not know now, but you will understand after these things.” ⁸Peter says to him, “You will never wash my feet!” Jesus answered him, “If I do not wash you, you have no part with me.” ⁹Simon Peter says to him, “Lord, not my feet only, but also the hands and the head!” ¹⁰Jesus says to him, “The one who is bathed has no need to wash except the feet, but is completely clean; and you are clean, but not all of you.” ¹¹For he knew the one betraying him; because of this he said, “Not all of you are clean.” ¹²So when he had washed their feet and taken his garments and sat down again, he said to them, “Do you know what I have done to you? ¹³You call me 'the Teacher' and 'the Lord', and you say well, for so I am. ¹⁴If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. ¹⁵For I gave you an example, that just as I did to you, you also should do. ¹⁶Amen, amen, I tell you, a servant is not greater than his lord, nor is a sent one greater than the sender. ¹⁷If you know these things, blessed are you if you do them. ¹⁸I do not speak concerning all of you; I know whom I chose. But that the Scripture may be fulfilled: 'The one eating my bread has lifted up his heel against me.' ¹⁹From now on I tell you before it happens, so that when it happens, you may believe that I am he. ²⁰Amen, amen, I tell you, the one receiving whomever I send receives me, and the one receiving me receives the one who sent me.” ²¹Having said these things, Jesus was troubled in the spirit, and testified and said, “Amen, amen, I tell you that one of you will betray me.” ²²The disciples therefore looked at each other, perplexed concerning whom he speaks. ²³Now there was reclining in the bosom of Jesus one of his disciples, whom Jesus loved. ²⁴Simon Peter therefore beckons to this one, and says to him to inquire who it might be concerning whom he speaks. ²⁵So he, leaning back just like that on the breast of Jesus, says to him, “Lord, who is it?” ²⁶Jesus therefore answers, “It is that one to whom I will dip the morsel and give it to him.” So, having dipped the morsel, he takes and gives it to Judas, the son of Simon Iscariot. ²⁷And after the morsel, then Satan entered into him. Jesus therefore says to him, “What you do, do quickly.” ²⁸Now no one reclining at the table knew for what intent he said this to him. ²⁹For some were thinking, since Judas had the money box, that Jesus says to him, “Buy what things we need for the Festival,” or that he should give something to the poor. ³⁰Therefore having received the morsel, he went out immediately; and it was night. ³¹Therefore when he had gone out, Jesus says, “Now the Son of Man has been glorified, and God has been glorified in him. ³²If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately. ³³Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, ‘Where I go, you cannot come,’ so now I say to you. ³⁴A new commandment I give to you, that you love one another; just as I loved you, that you also love one another. ³⁵By this all will know that you are my disciples, if you have love for one another.” ³⁶Simon Peter says to him, “Lord, where are you going?” Jesus answered him, “Where I go, you cannot follow me now, but you will follow me afterward.” ³⁷Peter says to him, “Lord, why can I not follow you now? I will lay down my life for you.” ³⁸Jesus answers him, “Will you lay down your life for me? Amen, amen, I tell you, a rooster will not crow until you have denied me three times.”

Choix effectués — chaque conflit que le rendu a tranché

Verset	Source	Options	Choix	Pourquoi	Cat.
v1	ἑορτῆς	(T) feast (WEB, KJV, ASV, YLT, DARBY, WEBSTER); (T) festival day (DRC); (S) Festival (ἑορτῆς)	Festival	Selects a word that captures the appointed religious celebration without archaic or purely secular overtones.	lexical
v1	εἰδὼς	(T) knew (KJV, WEBSTER); (T) knowing (WEB, ASV, YLT, DARBY, DRC); (S) knowing (εἰδὼς - participle)	knowing	Preserves the participial form of the source text, dynamically connecting his knowledge to his subsequent actions.	grammatical
v1	τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ	(T) his own who were in the world (WEB, KJV, DARBY, WEBSTER, DRC); (T) his own that were (ASV); (T) his own who are in the world (YLT); (S) his own, the ones in the world (τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ)	his own, the ones in the world	Preserves the double definite article structure characterizing the specific group.	grammatical
v1	αὐτοῦ	(T) his (WEB, KJV, ASV, DARBY, WEBSTER, DRC); (A) His; (S) his (αὐτοῦ)	his	As an interpretive choice, lowercase divine pronouns are maintained to align with contemporary textual conventions.	interpretive
v2	δείπνου γινομένου	(T) During (WEB, ASV, DARBY); (T) And (KJV, YLT, WEBSTER); (T) when (DRC); (S) during supper happening (δείπνου γινομένου)	during supper	Translates the genitive absolute reflecting the ongoing nature of the meal.	grammatical
v3	ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει	(T) from God, and was going to God (WEB, DARBY, WEBSTER, DRC); (T) from God, and went to God (KJV); (S) from God and was going to God (ἀπὸ θεοῦ... πρὸς τὸν θεὸν)	from God and was going to God	Preserves the explicit repetition of the divine name God (Theos) and tracks the continuous aspect of the departure.	lexical
v4	τίθησιν τὰ ἱμάτια	(T) laid aside his garments (WEB, KJV, WEBSTER); (T) layeth aside his garments (ASV, DRC); (S) lays aside the garments (τίθησιν τὰ ἱμάτια)	lays aside the garments	Translates the definite article strictly without inserting a possessive pronoun, and uses the historical present tense.	grammatical
v4	λαβὼν	(T) having taken (YLT, DARBY, DRC); (T) He took (WEB, ASV); (T) and took (KJV, WEBSTER); (S) having taken (λαβὼν)	having taken	Preserves the participial construction instead of splitting it into a separate finite verb.	grammatical
v5	τὸν νιπτῆρα	(T) the basin (WEB, ASV, YLT); (T) a bason (KJV); (T) basin (WEBSTER, DRC); (T) the washhand basin (DARBY); (S) the basin (τὸν νιπτῆρα)	the basin	Maintains the standard definite article and modern spelling.	lexical
v5	λεντίῳ ᾧ	(T) towel wherewith (KJV, ASV, DRC); (T) towel with which (YLT, DARBY, WEBSTER); (T) towel that (WEB); (S) towel with which (λεντίῳ ᾧ)	towel with which	Preserves the precise dative relative pronoun construction using contemporary English.	grammatical
v6	ἔρχεται οὖν	(T) came (WEB); (T) cometh (ASV, WEBSTER); (T) cometh therefore (YLT, DRC); (T) comes therefore (DARBY); (S) comes therefore (ἔρχεται οὖν)	comes therefore	Retains the historic present and the inferential particle exactly.	grammatical
v6	σύ μου νίπτεις τοὺς πόδας	(T) dost thou wash my feet (KJV, ASV, DARBY, WEBSTER, DRC); (T) do you wash my feet (WEB); (T) thou--dost thou wash my feet (YLT); (S) you wash my feet? (σύ μου νίπτεις τοὺς πόδας)	you wash my feet?	Retains the emphatic and unbroken juxtaposition of 'you my' without inserting a dummy auxiliary verb.	grammatical
v7	ὃ ἐγὼ ποιῶ, σὺ οὐκ οἶδας ἄρτι	(T) What I do thou knowest not now (KJV, ASV, WEBSTER, DRC); (T) You don't know what I am doing now (WEB); (T) That which I do thou hast not known now (YLT); (S) What I do, you do not know now (ὃ ἐγὼ ποιῶ, σὺ οὐκ οἶδας ἄρτι)	What I do, you do not know now	Preserves the explicit 'I' and 'you' structural contrast from the source phrasing.	grammatical
v8	οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα	(T) never (WEB, KJV, ASV, DARBY, WEBSTER, DRC); (T) mayest not... to the age (YLT); (S) never (οὐ μὴ ... εἰς τὸν αἰῶνα)	never	Conveys the forceful double negative idiom combined with the temporal phrase appropriately for contemporary English.	grammatical
v9	τὰς χεῖρας καὶ τὴν κεφαλήν	(T) my hands and my head (WEB, KJV, ASV, WEBSTER, DRC); (T) the hands and the head (YLT); (S) the hands and the head (τὰς χεῖρας καὶ τὴν κεφαλήν)	the hands and the head	Renders the Greek definite articles strictly without supplying possessive pronouns.	grammatical
v10	λελουμένος	(T) washed (KJV, ASV, YLT, WEBSTER, DRC); (T) bathed (WEB); (S) bathed (λελουμένος)	bathed	As broadly held, distinguishing 'bathed' from 'washing' reflects the difference between initial definitive cleansing and the ongoing need for forgiveness.	interpretive
v10	εἰ μὴ τοὺς πόδας νίψασθαι	(T) save to wash his feet (KJV, ASV, WEBSTER, DARBY, DRC); (A) omitted by some early Alexandrian/Latin witnesses; (S) except the feet (εἰ μὴ τοὺς πόδας)	except the feet	Retains the phrase present in the majority source text, maintaining the wordplay and potential soteriological meaning despite textual debate.	textual
v11	οὐχὶ πάντες καθαροί ἐστε	(T) Ye are not all clean (KJV, ASV, YLT, DARBY, WEBSTER); (T) You are not all clean (WEB, DRC); (S) Not all of you are clean (οὐχὶ πάντες καθαροί ἐστε)	Not all of you are clean	Maintains the exact refrain structure echoing the phrasing established in verse 10.	stylistic
v13	ὁ διδάσκαλος καὶ ὁ κύριος	(T) Master and Lord (KJV, WEBSTER, DRC); (T) Teacher, and, Lord (WEB, ASV); (T) The Teacher and The Lord (YLT, DARBY); (S) the Teacher and the Lord (ὁ διδάσκαλος καὶ ὁ κύριος)	the Teacher and the Lord	Retains the literal titles including the mapped divine name Lord (Kyrios) and the definite article sequence found in the Greek.	lexical
v14	ὁ κύριος καὶ ὁ διδάσκαλος	(T) the Lord and the Teacher (WEB, ASV, YLT, DARBY); (T) Lord and Master (KJV, WEBSTER); (S) the Lord and the Teacher (ὁ κύριος καὶ ὁ διδάσκαλος)	the Lord and the Teacher	Preserves the chiastic inversion of the double titles stated in verse 13.	grammatical
v14	ὀφείλετε νίπτειν	(T) ought to wash (WEB, KJV, ASV, YLT, DARBY, WEBSTER, DRC); (A) literal, perpetual ordinance; (A) ethical mandate; (S) ought to wash (ὀφείλετε νίπτειν)	ought to wash	As disputed among traditions, 'ought' directly translates the verb of obligation rather than paraphrasing it to definitively rule out either a formal ecclesiastical sacrament or an ethical mandate.	interpretive
v16	ἀπόστολος	(T) one who is sent (WEB, ASV); (T) he that is sent (KJV, DARBY, WEBSTER); (T) an apostle (YLT, DRC); (S) a sent one (ἀπόστολος)	a sent one	Highlights the root etymology and direct wordplay connecting the noun 'apostle' to the participle 'sender' (πέμψαντος).	lexical
v18	ὁ τρώγων	(T) He who eats (WEB, DARBY); (T) He that eateth (KJV, ASV, WEBSTER, DRC); (T) He who is eating (YLT); (S) the one eating (ὁ τρώγων)	the one eating	Maintains the substantival participle form directly rather than converting it into a relative clause.	grammatical
v18	ἐξελεξάμην	(T) have chosen (WEB, KJV, ASV, WEBSTER, DRC); (T) chose for myself (YLT); (S) chose (ἐξελεξάμην)	chose	Translates the aorist middle exactly without expanding it into a perfect tense.	grammatical
v19	πρὸ τοῦ γενέσθαι... ὅταν γένηται	(T) before it happens... when it happens (WEB, DARBY); (T) before its coming to pass... when it may come to pass (YLT); (T) before it come... when it is come to pass (KJV, ASV, WEBSTER, DRC); (S) before it happens... when it happens (πρὸ τοῦ γενέσθαι... ὅταν γένηται)	before it happens... when it happens	Renders the cognate verbs idiomatically while preserving the repetition.	lexical
v20	ἄν τινα πέμψω	(T) whomever I send (WEB); (T) whomsoever I send (KJV, ASV, WEBSTER, DRC); (T) whomsoever I may send (YLT); (S) whomever I send (ἄν τινα πέμψω)	whomever I send	Uses modern objective pronoun syntax for the relative clause.	stylistic
v21	τῷ πνεύματι	(T) troubled in spirit (WEB, KJV, WEBSTER, DRC); (T) troubled in the spirit (ASV, YLT, DARBY); (S) troubled in the spirit (ἐταράχθη τῷ πνεύματι)	troubled in the spirit	As an interpretive choice, lowercase 'spirit' designates the locus of Jesus's human emotional distress rather than the divine Holy Spirit.	interpretive
v22	εἰς ἀλλήλους	(T) looked at one another (WEB, DARBY); (T) looked one on another (KJV, ASV, WEBSTER); (T) looking... one at another (YLT); (T) looked one upon another (DRC); (S) looked at each other (ἔβλεπον... εἰς ἀλλήλους)	looked at each other	Renders the reciprocal pronoun clearly in contemporary English.	stylistic
v24	πυθέσθαι τίς ἂν εἴη	(T) Tell us who it is (WEB, ASV, DRC); (T) ask who it should be (KJV, WEBSTER, DARBY); (S) to inquire who it might be (πυθέσθαι τίς ἂν εἴη)	to inquire who it might be	Translates the specific Greek variant provided in the source text rather than the alternative reading 'tell us who it is'.	textual
v26	λαμβάνει καὶ δίδωσιν	(T) gave (WEB, KJV, WEBSTER, DRC); (T) taketh and giveth (ASV); (T) giveth (YLT); (T) gives (DARBY); (S) takes and gives (λαμβάνει καὶ δίδωσιν)	takes and gives	Preserves the historic present verb pair present in the supplied Greek source text.	textual
v26	ψωμίον	(T) piece of bread (WEB); (T) sop (KJV, ASV, WEBSTER); (T) morsel (YLT, DARBY, DRC); (S) morsel (ψωμίον)	morsel	Offers a dignified translation of the food portion without archaic terms.	lexical
v29	τὸ γλωσσόκομον	(T) bag (KJV, ASV, YLT, DARBY, WEBSTER); (T) money box (WEB); (T) purse (DRC); (S) money box (τὸ γλωσσόκομον)	money box	Translates the receptacle exactly using contemporary terminology.	lexical
v31	ἐδοξάσθη	(T) has been glorified (WEB); (T) is glorified (KJV, ASV, DARBY, WEBSTER, DRC); (T) was glorified (YLT); (S) has been glorified (ἐδοξάσθη)	has been glorified	Uses the present perfect to map the aorist verb coupled with 'now', reflecting completed action with present implications in English.	grammatical
v33	τεκνία	(T) Little children (WEB, KJV, ASV, YLT, WEBSTER, DRC); (T) Children (DARBY); (S) Little children (τεκνία)	Little children	Preserves the diminutive form of the intimate address.	lexical
v36	ὕστερον	(T) afterwards (WEB, ASV, DARBY); (T) afterward (KJV, YLT, WEBSTER); (T) hereafter (DRC); (S) afterward (ὕστερον)	afterward	Chooses the standard American English adverb form without the terminal 's'.	stylistic
v38	τρίς	(T) thrice (KJV, ASV, YLT, DARBY, WEBSTER, DRC); (T) three times (WEB); (S) three times (τρίς)	three times	Adopts modern phrasing over the archaic 'thrice'.	stylistic

Limites à connaître

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.