← Retour à Jean 16 · Page d’étude complète de Jean 16

Comment le consensus pour Jean 16 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, 12:26 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

¹“I have said these things to you so that you wouldn’t be caused to stumble. ²They will put you out of the synagogues. Yes, the time is coming that whoever kills you will think that he offers service to God. ³They will do these things because they have not known the Father nor me. ⁴But I have told you these things so that when the time comes, you may remember that I told you about them. I didn’t tell you these things from the beginning, because I was with you. ⁵But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ ⁶But because I have told you these things, sorrow has filled your heart. ⁷Nevertheless I tell you the truth: It is to your advantage that I go away; for if I don’t go away, the Counselor won’t come to you. But if I go, I will send him to you. ⁸When he has come, he will convict the world about sin, about righteousness, and about judgment; ⁹about sin, because they don’t believe in me; ¹⁰about righteousness, because I am going to my Father, and you won’t see me any more; ¹¹about judgment, because the prince of this world has been judged. ¹²“I still have many things to tell you, but you can’t bear them now. ¹³However, when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. ¹⁴He will glorify me, for he will take from what is mine and will declare it to you. ¹⁵All things that the Father has are mine; therefore I said that he takes of mine and will declare it to you. ¹⁶“A little while, and you will not see me. Again a little while, and you will see me.” ¹⁷Some of his disciples therefore said to one another, “What is this that he says to us, ‘A little while, and you won’t see me, and again a little while, and you will see me;’ and, ‘Because I go to the Father’ ?” ¹⁸They said therefore, “What is this that he says, ‘A little while’ ? We don’t know what he is saying.” ¹⁹Therefore Jesus perceived that they wanted to ask him, and he said to them, “Do you inquire among yourselves concerning this, that I said, ‘A little while, and you won’t see me, and again a little while, and you will see me’? ²⁰Most certainly I tell you that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy. ²¹A woman, when she gives birth, has sorrow because her time has come. But when she has delivered the child, she doesn’t remember the anguish any more, for the joy that a human being is born into the world. ²²Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you. ²³“In that day you will ask me no questions. Most certainly I tell you, whatever you may ask of the Father in my name, he will give it to you. ²⁴Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full. ²⁵“I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. ²⁶In that day you will ask in my name; and I don’t say to you that I will pray to the Father for you, ²⁷for the Father himself loves you, because you have loved me, and have believed that I came from God. ²⁸I came from the Father and have come into the world. Again, I leave the world and go to the Father.” ²⁹His disciples said to him, “Behold, now you are speaking plainly, and using no figures of speech. ³⁰Now we know that you know all things, and don’t need for anyone to question you. By this we believe that you came from God.” ³¹Jesus answered them, “Do you now believe? ³²Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet I am not alone, because the Father is with me. ³³I have told you these things, that in me you may have peace. In the world you have trouble; but cheer up! I have overcome the world.”

KJV · King James Version

¹These things have I spoken unto you, that ye should not be offended. ²They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. ³And these things will they do unto you, because they have not known the Father, nor me. ⁴But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. ⁵But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? ⁶But because I have said these things unto you, sorrow hath filled your heart. ⁷Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. ⁸And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: ⁹Of sin, because they believe not on me; ¹⁰Of righteousness, because I go to my Father, and ye see me no more; ¹¹Of judgment, because the prince of this world is judged. ¹²I have yet many things to say unto you, but ye cannot bear them now. ¹³Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. ¹⁴He shall glorify me: for he shall receive of mine, and shall shew it unto you. ¹⁵All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. ¹⁶A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. ¹⁷Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? ¹⁸They said therefore, What is this that he saith, A little while? we cannot tell what he saith. ¹⁹Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? ²⁰Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. ²¹A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. ²²And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. ²³And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. ²⁴Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. ²⁵These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. ²⁶At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: ²⁷For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. ²⁸I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. ²⁹His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. ³⁰Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. ³¹Jesus answered them, Do ye now believe? ³²Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. ³³These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

ASV · American Standard Version

¹These things have I spoken unto you, that ye should not be caused to stumble. ²They shall put you out of the synagogues: yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God. ³And these things will they do, because they have not known the Father, nor me. ⁴But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you. And these things I said not unto you from the beginning, because I was with you. ⁵But now I go unto him that sent me; and none of you asketh me, Whither goest thou? ⁶But because I have spoken these things unto you, sorrow hath filled your heart. ⁷Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you. ⁸And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment: ⁹of sin, because they believe not on me; ¹⁰of righteousness, because I go to the Father, and ye behold me no more; ¹¹of judgment, because the prince of this world hath been judged. ¹²I have yet many things to say unto you, but ye cannot bear them now. ¹³Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself; but what things soever he shall hear, these shall he speak: and he shall declare unto you the things that are to come. ¹⁴He shall glorify me: for he shall take of mine, and shall declare it unto you. ¹⁵All things whatsoever the Father hath are mine: therefore said I, that he taketh of mine, and shall declare it unto you. ¹⁶A little while, and ye behold me no more; and again a little while, and ye shall see me. ¹⁷Some of his disciples therefore said one to another, What is this that he saith unto us, A little while, and ye behold me not; and again a little while, and ye shall see me: and, Because I go to the Father? ¹⁸They said therefore, What is this that he saith, A little while? We know not what he saith. ¹⁹Jesus perceived that they were desirous to ask him, and he said unto them, Do ye inquire among yourselves concerning this, that I said, A little while, and ye behold me not, and again a little while, and ye shall see me? ²⁰Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy. ²¹A woman when she is in travail hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for the joy that a man is born into the world. ²²And ye therefore now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no one taketh away from you. ²³And in that day ye shall ask me no question. Verily, verily, I say unto you, If ye shall ask anything of the Father, he will give it you in my name. ²⁴Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be made full. ²⁵These things have I spoken unto you in dark sayings: the hour cometh, when I shall no more speak unto you in dark sayings, but shall tell you plainly of the Father. ²⁶In that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you; ²⁷for the Father himself loveth you, because ye have loved me, and have believed that I came forth from the Father. ²⁸I came out from the Father, and am come into the world: again, I leave the world, and go unto the Father. ²⁹His disciples say, Lo, now speakest thou plainly, and speakest no dark saying. ³⁰Now know we that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. ³¹Jesus answered them, Do ye now believe? ³²Behold, the hour cometh, yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. ³³These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation: but be of good cheer; I have overcome the world.

YLT · Young's Literal Translation

¹`These things I have spoken to you, that ye may not be stumbled, ²out of the synagogues they will put you; but an hour doth come, that every one who hath killed you, may think to offer service unto God; ³and these things they will do to you, because they did not know the Father, nor me. ⁴`But these things I have spoken to you, that when the hour may come, ye may remember them, that I said <FI>them<Fi> to you, and these things to you from the beginning I did not say, because I was with you; ⁵and now I go away to Him who sent me, and none of you doth ask me, Whither dost thou go? ⁶but because these things I have said to you, the sorrow hath filled your heart. ⁷`But I tell you the truth; it is better for you that I go away, for if I may not go away, the Comforter will not come unto you, and if I go on, I will send Him unto you; ⁸and having come, He will convict the world concerning sin, and concerning righteousness, and concerning judgment; ⁹concerning sin indeed, because they do not believe in me; ¹⁰and concerning righteousness, because unto my Father I go away, and no more do ye behold me; ¹¹and concerning judgment, because the ruler of this world hath been judged. ¹²`I have yet many things to say to you, but ye are not able to bear <FI>them<Fi> now; ¹³and when He may come--the Spirit of truth--He will guide you to all the truth, for He will not speak from Himself, but as many things as He will hear He will speak, and the coming things He will tell you; ¹⁴He will glorify me, because of mine He will take, and will tell to you. ¹⁵`All things, as many as the Father hath, are mine; because of this I said, That of mine He will take, and will tell to you; ¹⁶a little while, and ye do not behold me, and again a little while, and ye shall see me, because I go away unto the Father.' ¹⁷Therefore said <FI>some<Fi> of his disciples one to another, `What is this that he saith to us, A little while, and ye do not behold me, and again a little while, and ye shall see me, and, Because I go away unto the Father?' ¹⁸they said then, `What is this he saith--the little while? we have not known what he saith.' ¹⁹Jesus, therefore, knew that they were wishing to ask him, and he said to them, `Concerning this do ye seek one with another, because I said, A little while, and you do not behold me, and again a little while, and ye shall see me? ²⁰verily, verily, I say to you, that ye shall weep and lament, and the world will rejoice; and ye shall be sorrowful, but your sorrow joy will become. ²¹`The woman, when she may bear, hath sorrow, because her hour did come, and when she may bear the child, no more doth she remember the anguish, because of the joy that a man was born to the world. ²²`And ye, therefore, now, indeed, have sorrow; and again I will see you, and your heart shall rejoice, and your joy no one doth take from you, ²³and in that day ye will question me nothing; verily, verily, I say to you, as many things as ye may ask of the Father in my name, He will give you; ²⁴till now ye did ask nothing in my name; ask, and ye shall receive, that your joy may be full. ²⁵`These things in similitudes I have spoken to you, but there cometh an hour when no more in similitudes will I speak to you, but freely of the Father, will tell you. ²⁶`In that day, in my name ye will make request, and I do not say to you that I will ask the Father for you, ²⁷for the Father himself doth love you, because me ye have loved, and ye have believed that I from God came forth; ²⁸I came forth from the Father, and have come to the world; again I leave the world, and go on unto the Father.' ²⁹His disciples say to him, `Lo, now freely thou dost speak, and no similitude speakest thou; ³⁰now we have known that thou hast known all things, and hast no need that any one do question thee; in this we believe that from God thou didst come forth.' ³¹Jesus answered them, `Now do ye believe? lo, there doth come an hour, ³²and now it hath come, that ye may be scattered, each to his own things, and me ye may leave alone, and I am not alone, because the Father is with me; ³³these things I have spoken to you, that in me ye may have peace, in the world ye shall have tribulation, but take courage--I have overcome the world.'

Darby · Darby Translation

¹These things I have spoken unto you that ye may not be offended. ²They shall put you out of the synagogues; but the hour is coming that every one who kills you will think to render service to God; ³and these things they will do because they have not known the Father nor me. ⁴But I have spoken these things to you, that when their hour shall have come, ye may remember them, that I have said [them] unto you. But I did not say these things unto you from [the] beginning, because I was with you. ⁵But now I go to him that has sent me, and none of you demands of me, Where goest thou? ⁶But because I have spoken these things to you, sorrow has filled your heart. ⁷But I say the truth to you, It is profitable for you that I go away; for if I do not go away, the Comforter will not come to you; but if I go I will send him to you. ⁸And having come, he will bring demonstration to the world, of sin, and of righteousness, and of judgment: ⁹of sin, because they do not believe on me; ¹⁰of righteousness, because I go away to [my] Father, and ye behold me no longer; ¹¹of judgment, because the ruler of this world is judged. ¹²I have yet many things to say to you, but ye cannot bear them now. ¹³But when he is come, the Spirit of truth, he shall guide you into all the truth: for he shall not speak from himself; but whatsoever he shall hear he shall speak; and he will announce to you what is coming. ¹⁴He shall glorify me, for he shall receive of mine and shall announce [it] to you. ¹⁵All things that the Father has are mine; on account of this I have said that he receives of mine and shall announce [it] to you. ¹⁶A little while and ye do not behold me; and again a little while and ye shall see me, [because I go away to the Father]. ¹⁷[Some] of his disciples therefore said to one another, What is this he says to us, A little while and ye do not behold me; and again a little while and ye shall see me, and, Because I go away to the Father? ¹⁸They said therefore, What is this which he says [of] the little while? We do not know [of] what he speaks. ¹⁹Jesus knew therefore that they desired to demand of him, and said to them, Do ye inquire of this among yourselves that I said, A little while and ye do not behold me; and again a little while and ye shall see me? ²⁰Verily, verily, I say to you, that ye shall weep and lament, ye, but the world shall rejoice; and ye will be grieved, but your grief shall be turned to joy. ²¹A woman, when she gives birth to a child, has grief because her hour has come; but when the child is born, she no longer remembers the trouble, on account of the joy that a man has been born into the world. ²²And ye now therefore have grief; but I will see you again, and your heart shall rejoice, and your joy no one takes from you. ²³And in that day ye shall demand nothing of me: verily, verily, I say to you, Whatsoever ye shall ask the Father in my name, he will give you. ²⁴Hitherto ye have asked nothing in my name: ask, and ye shall receive, that your joy may be full. ²⁵These things I have spoken to you in allegories; the hour is coming that I will no longer speak to you in allegories, but will declare to you openly concerning the Father. ²⁶In that day ye shall ask in my name; and I say not to you that I will demand of the Father for you, ²⁷for the Father himself has affection for you, because ye have had affection for me, and have believed that I came out from God. ²⁸I came out from the Father and have come into the world; again, I leave the world and go to the Father. ²⁹His disciples say to him, Lo, now thou speakest openly and utterest no allegory. ³⁰Now we know that thou knowest all things, and hast not need that any one should demand of thee. By this we believe that thou art come from God. ³¹Jesus answered them, Do ye now believe? ³²Behold, [the] hour is coming, and has come, that ye shall be scattered, each to his own, and shall leave me alone; and [yet] I am not alone, for the Father is with me. ³³These things have I spoken to you that in me ye might have peace. In the world ye have tribulation; but be of good courage: I have overcome the world.

Webster · Webster Bible

¹These things have I spoken to you, that ye should not be offended. ²They shall put you out of the synagogues: yes, the time cometh, that whoever killeth you, will think that he doeth God service. ³And these things will they do to you, because they have not known the Father, nor me. ⁴But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not to you at the beginning, because I was with you. ⁵But now I go to him that sent me, and none of you asketh me, Whither goest thou? ⁶But because I have said these things to you, sorrow hath filled your heart. ⁷Nevertheless, I tell you the truth: It is expedient for you that I depart; for if I go not away, the Comforter will not come to you; but if I depart, I will send him to you. ⁸And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: ⁹Of sin, because they believe not on me; ¹⁰Of righteousness, because I go to my Father, and ye see me no more; ¹¹Of judgment, because the prince of this world is judged. ¹²I have yet many things to say to you, but ye cannot bear them now. ¹³But, when he, the Spirit of truth is come, he will guide you into all the truth: for he will not speak from himself; but whatever he shall hear, [that] will he speak: and he will show you things to come. ¹⁴He will glorify me: for he will receive of mine, and will show [it] to you. ¹⁵All things that the Father hath are mine: therefore I said, that he will take of mine, and show [it] to you. ¹⁶A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. ¹⁷Then said [some] of his disciples among themselves, What is this that he saith to us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? ¹⁸They said therefore, What is this that he saith, A little while? we cannot tell what he saith. ¹⁹Now Jesus knew that they were desirous to ask him, and said to them, Do ye inquire among yourselves of that which I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? ²⁰Verily, verily, I say to you, that ye will weep and lament, but the world will rejoice: and ye will be sorrowful, but your sorrow shall be turned into joy. ²¹A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. ²²And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. ²³And in that day ye will ask me nothing: Verily, verily, I say to you, Whatever ye shall ask the Father in my name, he will give [it] you. ²⁴Hitherto ye have asked nothing in my name: ask, and ye shall receive, that your joy may be full. ²⁵These things have I spoken to you in proverbs: but the time cometh when I shall no more speak to you in proverbs, but I shall show you plainly concerning the Father. ²⁶At that day ye will ask in my name: and I say not to you, that I will pray the Father for you: ²⁷For the Father himself loveth you, because ye have loved me, and have believed that I came from God. ²⁸I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. ²⁹His disciples said to him, Lo, now speakest thou plainly, and speakest no proverb. ³⁰Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest from God. ³¹Jesus answered them, Do ye now believe? ³²Behold, the hour cometh, and is even now come, that ye shall be scattered every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. ³³These things I have spoken to you, that in me ye may have peace. In the world ye will have tribulation, but be of good cheer: I have overcome the world.

DRC · Douay-Rheims (Challoner)

¹These things have I spoken to you, that you may not be scandalized. ²They will put you out of the synagogues: yea, the hour cometh, that whosoever killeth you, will think that he doth a service to God. ³And these things will they do to you; because they have not known the Father, nor me. ⁴But these things I have told you, that when the hour shall come, you may remember that I told you of them. ⁵But I told you not these things from the beginning, because I was with you. And now I go to him that sent me, and none of you asketh me: Whither goest thou? ⁶But because I have spoken these things to you, sorrow hath filled your heart. ⁷But I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you; but if I go, I will send him to you. ⁸And when he is come, he will convince the world of sin, and of justice, and of judgment. ⁹Of sin: because they believed not in me. ¹⁰And of justice: because I go to the Father; and you shall see me no longer. ¹¹And of judgment: because the prince of this world is already judged. ¹²I have yet many things to say to you: but you cannot bear them now. ¹³But when he, the Spirit of truth, is come, he will teach you all truth. For he shall not speak of himself; but what things soever he shall hear, he shall speak; and the things that are to come, he shall shew you. ¹⁴He shall glorify me; because he shall receive of mine, and shall shew it to you. ¹⁵All things whatsoever the Father hath, are mine. Therefore I said, that he shall receive of mine, and shew it to you. ¹⁶A little while, and now you shall not see me; and again a little while, and you shall see me: because I go to the Father. ¹⁷Then some of the disciples said one to another: What is this that he saith to us: A little while, and you shall not see me; and again a little while, and you shall see me, and, because I go to the Father? ¹⁸They said therefore: What is this that he saith, A little while? we know not what he speaketh. ¹⁹And Jesus knew that they had a mind to ask him; and he said to them: Of this do you inquire among yourselves, because I said: A little while, and you shall not see me; and again a little while, and you shall see me? ²⁰Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy. ²¹A woman, when she is in labour, hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world. ²²So also you now indeed have sorrow; but I will see you again, and your heart shall rejoice; and your joy no man shall take from you. ²³And in that day you shall not ask me any thing. Amen, amen I say to you: if you ask the Father any thing in my name, he will give it you. ²⁴Hitherto you have not asked any thing in my name. Ask, and you shall receive; that your joy may be full. ²⁵These things I have spoken to you in proverbs. The hour cometh, when I will no more speak to you in proverbs, but will shew you plainly of the Father. ²⁶In that day you shall ask in my name; and I say not to you, that I will ask the Father for you: ²⁷For the Father himself loveth you, because you have loved me, and have believed that I came out from God. ²⁸I came forth from the Father, and am come into the world: again I leave the world, and I go to the Father. ²⁹His disciples say to him: Behold, now thou speakest plainly, and speakest no proverb. ³⁰Now we know that thou knowest all things, and thou needest not that any man should ask thee. By this we believe that thou camest forth from God. ³¹Jesus answered them: Do you now believe? ³²Behold, the hour cometh, and it is now come, that you shall be scattered every man to his own, and shall leave me alone; and yet I am not alone, because the Father is with me. ³³These things I have spoken to you, that in me you may have peace. In the world you shall have distress: but have confidence, I have overcome the world.

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 — In his Farewell Discourse, Jesus prepares his disciples for his imminent departure and the persecution they will face from those who believe killing them offers service to God. He announces that his departure is necessary for the coming of the Paraclete, the Spirit of truth, who will convict the world of sin, righteousness, and judgment. Jesus promises that this Spirit will guide the disciples into all truth, glorifying the Son by declaring what belongs to the Son and the Father. Jesus then speaks cryptically of 'a little while' when they will not see him, followed by his return, likening their impending grief and subsequent joy to a woman in labor who forgets her anguish once her child is born. He encourages them to ask the Father in his name, promising they will be heard and loved by the Father directly. The disciples profess clear understanding, but Jesus predicts their imminent scattering, concluding with the ultimate assurance that despite worldly tribulation, he has overcome the world.

Reception — The Catholic communion reads this chapter as a cornerstone for Trinitarian theology and Ecclesiology, integrating both Latin and Eastern emphases. Christological and Trinitarian reflection heavily centers on verses 13-15. The Council of Florence drew on verse 15 ('All things that the Father has are mine') to formally articulate the procession of the Holy Spirit from the Father and the Son (Filioque). Florence taught that because the Father gives everything to the Son in generating Him, the Son also possesses the capacity to spirate the Spirit. While Latin scholasticism, exemplified by Thomas Aquinas, emphasizes this relational origin, Eastern Catholic theology, reading with Cyril of Alexandria, emphasizes the consubstantiality shown in verse 14: the Spirit glorifies the Son by revealing His divine nature, acting not as a foreign entity but as the Son's own Spirit poured out upon the Church. Ecclesiologically, verse 13 ('he will guide you into all truth') is foundational for the Catholic understanding of Sacred Tradition and the Magisterium. As affirmed by the Second Vatican Council, the Holy Spirit guarantees the indefectible transmission of the Apostolic faith, allowing the Church's understanding to grow over time without error. Regarding verse 7, Aquinas notes that Christ’s physical departure was necessary because the disciples' purely carnal affection for His humanity hindered their spiritual reception of the Paraclete. Furthermore, Augustine reads the woman in labor (verse 21) typologically as the Church, which groans in the tribulation of this age to bring forth spiritual children, anticipating the joy of the world to come.

Application — Liturgically, both the Roman and Byzantine rites proclaim this chapter extensively during the Paschal season, bridging Easter and Pentecost to prepare the faithful for the outpouring of the Holy Spirit. The command to 'ask the Father in my name' (verse 23) forms the structural basis of Catholic liturgical prayer, which nearly always concludes with the formula 'through Christ our Lord.' The concluding assurance in verse 33 is applied as a spiritual anchor for believers facing suffering or martyrdom, reinforcing the sacramental reality that the Church shares in both the labor pains of Christ’s passion and the definitive victory of His resurrection.

Autorités citées :Augustine — Tractates on the Gospel of John · Thomas Aquinas — Commentary on the Gospel of John · Council of Florence — Laetentur Caeli · Cyril of Alexandria — Commentary on John · Second Vatican Council — Dei Verbum

audit au niveau des affirmations (8 vérifications)

✓ Jesus promises the coming of the Paraclete who will convict the world of sin, ri
✓ The assertion that the Spirit takes what is the Son's because all the Father has
✓ The Spirit glorifies the Son by revealing His divine nature, demonstrating their
✓ The promise that the Spirit will guide the disciples into all truth guarantees t
✓ Christ's physical departure was necessary to transition the disciples from a car
✓ The woman in labor serves as a type for the Church, suffering in the world to br
✓ The instruction to ask the Father in Jesus' name forms the basis for the conclud
✓ Christ's declaration of having overcome the world provides a spiritual anchor fo

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 continuation of His farewell discourse, Jesus prepares His disciples for impending severe persecution, warning that they will be expelled from synagogues and killed by those who believe they are serving God. He explains that His departure is necessary so that the Paraclete (the Comforter or Counselor) will come. This Spirit of truth will convict the world of sin, righteousness, and judgment, and will guide the disciples into all truth, speaking only what He hears and glorifying the Son. Jesus then speaks of a 'little while' of sorrow that will be transformed into permanent joy, comparing it to a woman in labor who forgets her anguish once her child is born. The chapter concludes with Jesus promising that the Father will grant whatever they ask in His name, predicting their imminent scattering, and assuring them of His ultimate victory over the world.

Reception — The Eastern Orthodox tradition receives John 16 as a foundational text for its Triadology, specifically regarding the consubstantiality of the Holy Spirit and the defense of the Monarchy of the Father. Verses 12-15 are subject to intense patristic exegesis, particularly in response to the Western interpolation of the Filioque (the procession of the Spirit from the Father 'and the Son'). Eastern Fathers interpret Christ's statement that the Spirit 'will take of mine, and will declare it to you' (v. 14-15) not as an assertion of the Spirit's hypostatic origin from the Son, but as proof of Their shared divine essence and the Spirit's economic manifestation through the Son. Cyril of Alexandria argues that 'taking of mine' refers to the sharing of the single divine nature. John Chrysostom emphasizes that 'He shall not speak from himself' (v. 13) demonstrates the perfect harmony and consubstantiality within the Trinity, precluding any contradiction between the Spirit and the Father. Furthermore, Christ’s statement, 'I have yet many things to say unto you, but ye cannot bear them now' (v. 12), is highlighted by Gregory Nazianzen as the basis for the progressive revelation of the Holy Spirit's full divinity, which the Church, guided by the Spirit into 'all truth' (v. 13), later articulated through the Ecumenical Councils. In Orthodox epistemology, the Spirit guiding into truth is not merely about transmitting propositions, but drawing the faithful into theosis—experiential participation in the life of the Trinity.

Application — Orthodox liturgical and spiritual life is deeply imbued with the promises of John 16. The promise of the Comforter, the Spirit of Truth (v. 13), directly informs the ubiquitous Orthodox prayer 'O Heavenly King, the Comforter, the Spirit of Truth,' which initiates almost every liturgical office and personal prayer rule. The promise that 'your sorrow shall be turned into joy' (v. 20) frames the entire ascetic and liturgical rhythm of the Church, most notably the transition from Great Lent and Holy Week into the radiant joy of Pascha (Easter), where Christ's overcoming of the world (v. 33) is celebrated. Additionally, Christ's instruction to 'ask, and ye shall receive' in His name (v. 23-24) provides the scriptural bedrock for the hesychastic tradition of the Jesus Prayer, where the unceasing invocation of the Holy Name is practiced to attain peace and union with God amidst the tribulations of the world.

Autorités citées :John Chrysostom — Homilies on the Gospel of John · Cyril of Alexandria — Commentary on John · Gregory Nazianzen — Oration 31 (Fifth Theological Oration)

audit au niveau des affirmations (7 vérifications)

✓ Jesus forewarns His disciples of violent persecution, explaining that their pers
✓ The Paraclete's arrival is contingent on Christ's departure, and His role involv
✓ The disciples' inability to bear all teachings immediately serves as a patristic
✓ The Spirit 'taking of what is Christ's' reveals the consubstantiality of the God
✓ The Spirit's refusal to 'speak from Himself' demonstrates perfect Trinitarian ha
✓ The existential transition from sorrow to permanent joy is applied liturgically
✓ The injunction to pray in the name of Jesus to receive the fullness of joy forms

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 — In John 16, Jesus delivers his final discourse to the disciples before his passion, preparing them for the reality of his departure and the intense persecution they will face. He promises the coming of the Paraclete, the Spirit of Truth, who will convict the world and guide the disciples into all truth by taking what belongs to the Son and declaring it to them. Jesus assures them that their impending sorrow will be temporary—like the pains of childbirth yielding to joy—and concludes by declaring his ultimate victory over the world, offering them profound peace amidst inevitable tribulation.

Reception — The Oriental Orthodox tradition receives this chapter as a profound revelation of Trinitarian consubstantiality and the unbreakable unity of the Godhead. For the miaphysite Fathers, particularly Cyril of Alexandria, verses 14 and 15 ('He will take of what is mine... All things that the Father has are mine') are pivotal. Cyril argues in his Commentary on John that the Spirit is not subordinate to the Son but shares the single divine essence of the Father and the Son. The Spirit does not learn from the Son as a pupil, but flows naturally from the Father through the Son, possessing all that the Son has by nature. Earlier, Athanasius of Alexandria utilized verse 14 in his Letters to Serapion to defend the absolute divinity of the Holy Spirit against the Pneumatomachians, demonstrating that the Spirit's reception from the Son proves their shared eternal nature. Furthermore, verse 32 ('I am not alone, because the Father is with me') is read as an affirmation of the Incarnate Word's inseparable union with the Father; even in His kenosis, the divine nature remains undivided, a key concept undergirding the one incarnate nature of God the Word.

Application — Liturgically, the promise of the Spirit's coming (vv. 7, 13) provides the theological bedrock for the Epiclesis in the Oriental Orthodox Divine Liturgies, where the Church confidently invokes the Paraclete to descend upon the Eucharistic elements and the faithful. The chapter's stark warnings about persecution (v. 2) and the promise of tribulation (v. 33) form the ascetic and martyrological heart of these communions—especially the Coptic, Syriac, and Armenian churches—which have historically endured centuries of systemic persecution. The synaxaria (lists of saints) of these traditions echo Jesus' words, viewing the deaths of martyrs not as defeats but as participation in Christ, who has 'overcome the world' (v. 33). The transition from sorrow to joy (vv. 20-22) is repeatedly invoked in funeral rites and times of communal suffering, anchoring the faithful in the eschatological hope of a joy that 'no one takes from you.'

Autorités citées :Cyril of Alexandria — Commentary on John · Athanasius of Alexandria — Letters to Serapion on the Holy Spirit

audit au niveau des affirmations (6 vérifications)

✓ Jesus prepares the disciples for his departure, promising the Spirit of Truth an
✓ The Spirit's taking of what belongs to the Son proves the consubstantiality and
✓ The Incarnate Word remains inseparably united with the Father even during His ea
✓ The promise of the Spirit's coming undergirds the liturgical invocation (Epicles
✓ The warning of persecution and the promise of peace in Christ animate the tradit
✓ The eschatological promise of sorrow turning to joy is deeply embedded in funera

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 — Jesus warns his disciples of impending persecution and explains that his departure is advantageous, as it is the necessary condition for the coming of the Paraclete (the Comforter or Spirit of truth). This Spirit will convict the world regarding sin, righteousness, and judgment, and will guide the disciples into all truth. Using the metaphor of a woman in labor, Jesus promises that their imminent sorrow over his departure will soon be transformed into permanent joy. He concludes by assuring them that, despite the tribulations they will face, they can have peace because he has overcome the world.

Reception — John 16 is a foundational text for Anglican pneumatology and ecclesiology, historically read across the communion's comprehensive spectrum. Confessionally, Christ's statements that he will 'send' the Comforter (v. 7) and that the Spirit will take what belongs to the Son (vv. 14-15) undergird Article V of the Thirty-Nine Articles, which asserts the procession of the Holy Ghost from both the Father and the Son. Within the evangelical wing, commentators like J.C. Ryle have emphasized the Spirit's conviction of the world (vv. 8-11) as the indispensable, primary work of grace necessary for individual awakening and conversion. Anglo-Catholics have traditionally read the promise that the Spirit will 'guide you into all truth' (v. 13) as the divine guarantee for the Church's historic teaching authority and the dogmatic formulations of the ecumenical councils. Conversely, the broad and progressive wings of the communion frequently appeal to verses 12-13 ('I have yet many things to say... but ye cannot bear them now') to articulate a dynamic theology of continuing revelation. Theologians like William Temple have used these verses to argue that the Spirit operates through reason and unfolding history, warranting doctrinal development and, in modern contexts, the Church's evolving discernment on social issues and inclusion.

Application — Liturgically, John 16 dominates the weeks preceding Ascension and Pentecost. In the classic 1662 Book of Common Prayer, portions of this chapter serve as the Gospel readings for the Third, Fourth, and Fifth Sundays after Easter, guiding the congregation through the disciples' transition from confusion and sorrow to assured joy. The nomenclature of the 'Comforter' (v. 7) is deeply embedded in Anglican prayer, most notably in the Collect for the Sunday after Ascension Day, which pleads that the Church not be left 'comfortless' but be sent the Holy Ghost. Pastorally, verse 33 ('be of good cheer; I have overcome the world') is heavily utilized in Anglican pastoral care and burial offices to provide eschatological peace amidst temporal suffering.

Autorités citées :Convocation of 1563 — Thirty-Nine Articles of Religion · J.C. Ryle — Expository Thoughts on the Gospels: St. John · William Temple — Readings in St. John's Gospel · Thomas Cranmer — The Book of Common Prayer

audit au niveau des affirmations (5 vérifications)

✓ The promise that Jesus will send the Spirit, who will take what is the Son's, de
✓ The Spirit convicting the world of sin, righteousness, and judgment is the prima
✓ The declaration that Jesus has many things yet to say, coupled with the promise
✓ The chapter's themes of sorrow turning to joy and the arrival of the Comforter a
✓ Christ's declaration of having overcome the world is utilized pastorally to impa

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 — In this Farewell Discourse narrative, Jesus prepares his disciples for his imminent departure and the persecution they will face. He explains that his leaving is advantageous because it facilitates the coming of the Counselor, or Holy Spirit. This Spirit will convict the world of sin, righteousness, and judgment, and will guide the disciples into all truth by declaring what belongs to the Father and the Son. Jesus warns of an impending little while of sorrow that will turn into enduring joy, likening it to childbirth. He concludes by promising that the Father will grant requests made in his name and assuring them that, despite their imminent scattering and worldly tribulation, he has overcome the world.

Reception — Lutheran reception of John 16 heavily emphasizes the distinction between Law and Gospel, the doctrine of justification by faith alone, and Trinitarian orthodoxy. The Formula of Concord, Solid Declaration, cites the Holy Spirit's work to reprove the world of sin as the definitive explanation of how the Spirit uses the Law to expose human depravity, while simultaneously revealing the Gospel. Martin Luther, in his Sermons on the Gospel of St. John, characteristically interprets sin in verse 9 not as moral failure but as the ultimate sin of unbelief in Christ. Furthermore, Luther reads the righteousness of verse 10 as Christ's alien righteousness; it is not human ethical striving, but Christ going to the Father to become the believers' justification. In Trinitarian dogmatics, Johann Gerhard's Loci Theologici leans on verses 13-15 to defend the Filioque, arguing that the Spirit receiving from what is Christ's demonstrates the Spirit's procession from both the Father and the Son, and confirming that the Spirit does not speak a new word but applies the objective work of Christ.

Application — The Lutheran tradition applies this chapter primarily through its historical placement in the Easter season lectionary for Sundays such as Jubilate, Cantate, and Rogate, serving to transition the church from the joy of the resurrection to the expectation of Pentecost. Pastorally, the chapter anchors the theology of the cross: believers are explicitly promised tribulation in the world, preventing a theology of glory that expects earthly triumph. Sorrow is treated as an inevitable precursor to joy. Preaching repeatedly draws on verse 33 to assure the afflicted conscience that Christ has already achieved objective victory over the world, empowering believers to pray confidently to the Father in Jesus' name while trusting the Spirit to continually mediate Christ's forgiveness through the Word and Sacraments.

Autorités citées :Formula of Concord, Solid Declaration — The Book of Concord · Martin Luther — Sermons on the Gospel of St. John · Johann Gerhard — Loci Theologici

audit au niveau des affirmations (6 vérifications)

✓ Jesus warns the disciples of imminent persecution and explains that his departur
✓ The Holy Spirit's reproval of the world regarding sin, righteousness, and judgme
✓ The sin the Spirit convicts the world of is fundamentally the sin of unbelief in
✓ The righteousness of which the Spirit convicts the world is Christ's alien right
✓ The Spirit declaring what belongs to the Son confirms the procession of the Spir
✓ Believers are comforted in their earthly tribulations by the objective promise t

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 — The chapter functions as the climax of Jesus' Farewell Discourse. Jesus prepares his disciples for imminent persecution by explaining the redemptive-historical necessity of his departure. His ascension is required to precipitate the descent of the Paraclete (the Comforter), who will act as a prosecuting attorney against the unbelieving world—convicting it of sin, righteousness, and judgment. Furthermore, the Spirit will guide the apostles into the fullness of truth by declaring what belongs to the Son. Jesus uses the metaphor of childbirth to explain that the disciples' impending sorrow at his death will be transformed into permanent joy at his resurrection and ascension. Finally, he grants them the privilege of praying directly to the Father in his name and offers ultimate assurance: though they will face worldly tribulation, he has already secured the victory.

Reception — The Reformed tradition leans heavily on this chapter for its pneumatology, Trinitarian theology, and doctrine of Scripture. John Calvin famously utilized verses 13–15 to articulate the inseparable bond between Word and Spirit. Against both Rome (who appealed to the Spirit to validate unwritten ecclesiastical traditions) and the Radical Reformation 'enthusiasts' (who claimed direct, ongoing revelations), Calvin argued that the Spirit 'shall not speak of himself' but only takes what is Christ's. Thus, the Spirit's work is to illuminate the apostolic witness to Christ, effectively closing the canon of special revelation. In Reformed dogmatics, verses 14–15 are classical prooftexts for the 'filioque' clause and the economic manifestation of the immanent Trinity; the Spirit proceeds from the Father and the Son, receiving from the Son what the Son holds in common with the Father. Finally, the Spirit's work to 'convict the world' (vv. 8–11) is foundational to the Reformed doctrine of effectual calling (as summarized in the Westminster Confession). Through the outward preaching of the Gospel, the Spirit works inwardly to convince the elect of their sin and their need for Christ's righteousness, while simultaneously rendering the reprobate without excuse.

Application — Pastors apply this text to fortify believers enduring suffering, anchoring their assurance in verse 33; peace is found not in the absence of tribulation, but in the objective reality of Christ's triumph over the world, which guarantees the perseverance of the saints. The chapter also regulates prayer (vv. 23–24): praying 'in my name' is treated not as a rhetorical formula added to the end of a petition, but as an approach to the Father strictly through the sole mediation and covenantal merit of Christ. Additionally, Reformed worship relies heavily on the promise of the Spirit's illumination, trusting that as the Word is preached, the Spirit will glorify Christ by applying his redemptive benefits to the gathered church.

Autorités citées :John Calvin — Commentary on the Gospel According to John · Herman Bavinck — Reformed Dogmatics · Westminster Assembly — Westminster Confession of Faith

audit au niveau des affirmations (5 vérifications)

✓ The Holy Spirit's guidance into truth is tethered strictly to the revelation of
✓ The Spirit's conviction regarding sin, righteousness, and judgment provides the
✓ The dynamic of the Spirit taking what is the Son's, and the Son sharing all that
✓ Christian assurance and peace are grounded objectively in Christ's completed vic
✓ Praying in Christ's name is the regulative basis for prayer, requiring believers

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 this narrative discourse, Jesus prepares his disciples for his imminent departure and the ensuing hostility they will face. He warns them that they will be expelled from synagogues and killed by those who mistakenly believe they are serving God. Jesus explains that his departure is advantageous because it facilitates the coming of the Comforter, or Spirit of truth, who will convict the world of sin, righteousness, and judgment. The Spirit will also guide the apostles into all truth, glorifying Christ. Jesus promises that their immediate sorrow will turn to lasting joy, akin to childbirth, and grants them the authority to ask the Father directly in his name. He concludes by acknowledging their incoming desertion but assures them of ultimate peace because he has overcome the world.

Reception — Baptist reception of John 16 heavily emphasizes pneumatology, personal conversion, religious liberty, and soul competency. Historically, early dissenting Baptists such as Roger Williams looked to verse 2, where Jesus warns that persecutors will think they are doing 'God service,' as a prophetic description of state-church religious coercion. Williams argued in 'The Bloudy Tenent of Persecution' that forcing conscience in the name of God is a hallmark of false religion, establishing a firm theological basis for the Baptist distinctive of religious liberty. Furthermore, verses 7-11 form a cornerstone of Baptist soteriology and evangelism. The necessity of the Holy Spirit to 'convict the world of sin' is central to the Baptist understanding of personal conversion. Theologians and preachers, notably Charles Spurgeon in his 'Metropolitan Tabernacle Pulpit', have heavily relied on this passage to argue that human persuasion is insufficient for salvation; true regeneration requires the sovereign, convicting work of the Spirit. Finally, the promise of the Spirit guiding believers into truth (verse 13) and the invitation to ask the Father directly in Jesus' name (verses 23-27) are read as foundational to the priesthood of all believers and 'soul competency.' E.Y. Mullins, in 'The Axioms of Religion', viewed this unmediated access to God and the capacity to be illuminated by the Spirit as central to the individual believer's relationship with the divine.

Application — In congregational life and pastoral ministry, Baptists apply this chapter to both evangelism and pastoral care. Preachers use verses 8-11 to call for dependence on the Holy Spirit during revivals and gospel invitations, recognizing that conviction of sin is the Spirit's work, not the preacher's. The chapter is also applied to prayer meetings, where verses 23-24 encourage believers to exercise their direct access to the Father in Jesus' name without priestly mediation. In the face of cultural hostility or personal suffering, pastors draw upon verse 33 to comfort believers, reminding them that while tribulation is guaranteed, they possess ultimate peace through Christ's victory over the world.

Autorités citées :Roger Williams — The Bloudy Tenent of Persecution for Cause of Conscience · Charles H. Spurgeon — Metropolitan Tabernacle Pulpit · E.Y. Mullins — The Axioms of Religion

audit au niveau des affirmations (6 vérifications)

✓ Jesus warns that his followers will be killed by those who mistakenly believe th
✓ The warning about persecutors acting in God's name is interpreted as a condemnat
✓ Jesus states that his departure is necessary so that he can send the Comforter t
✓ The Holy Spirit's role in convicting the world of sin is viewed as the indispens
✓ Believers are promised that whatever they ask the Father in Jesus' name will be
✓ Believers are instructed to expect tribulation in the world but are commanded to

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 this continuation of the Farewell Discourse, Jesus prepares his disciples for imminent persecution, explaining that he must depart so the Comforter can come. He details the Comforter's twofold role: convicting the hostile world of sin, righteousness, and judgment, and guiding the disciples into all truth. Jesus acknowledges the disciples' present sorrow over his departure but promises it will turn into unassailable joy, using the metaphor of childbirth. He concludes by assuring them of the Father's love, predicting their temporary scattering, and declaring his ultimate victory over the world, which secures their peace amidst tribulation.

Reception — The Wesleyan theological tradition focuses deeply on the Comforter's role in verses 7-11, reading it as the definitive anatomy of the Spirit's work in human salvation. John Wesley, in his Explanatory Notes Upon the New Testament, maps the Spirit's conviction of the world directly to the stages of grace: conviction of 'sin' identifies the root issue of unbelief; conviction of 'righteousness' refers to the justification and inward renewal secured by Christ's ascension; and conviction of 'judgment' signifies the defeat of Satan, assuring believers they can be entirely delivered from his dominion in the heart. The promise that the Spirit of truth will 'guide you into all truth' in verse 13 is historically received not merely as intellectual illumination, but as the Spirit experientially leading the believer into the fullness of salvation and entire sanctification. Furthermore, Richard Watson's Theological Institutes highlights this passage to affirm the orthodox understanding of the Trinity, emphasizing the Spirit's procession and distinct personal agency in revealing the things of Christ.

Application — Methodist and Holiness application intensely personalizes this chapter. The promise of the Spirit's convicting work in verse 8 undergirds the tradition's evangelistic preaching; preachers rely on the Comforter to impart 'convincing grace' or prevenient grace to awaken sinners. Believers claim the promise of verses 23-24, asking in Jesus' name to experience the 'fullness of joy' that characterizes warm-hearted practical piety and the inward witness of the Spirit. Finally, Christ's concluding declaration, 'I have overcome the world' in verse 33, is invoked as a profound source of assurance. In the Holiness tradition, this is not only a comfort in external tribulation but a guarantee of internal victory, assuring the sanctified believer that through Christ, they too can live victoriously over worldly desires and willful sin.

Autorités citées :John Wesley — Explanatory Notes Upon the New Testament · Richard Watson — Theological Institutes

audit au niveau des affirmations (4 vérifications)

✓ The Comforter's conviction of the world describes the foundational work of awake
✓ The Spirit guiding into all truth is read as an ongoing leading into the fullnes
✓ Asking in Jesus' name to receive full joy is practiced as the pursuit of warm-he
✓ Christ's victory over the world assures believers of both peace in external tria

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 — In this narrative discourse, Jesus prepares his disciples for his imminent departure and the coming of the Paraclete. He issues a stark warning that they will face severe religious persecution, including excommunication and execution by those who mistakenly believe they are offering a service to God (vv. 2-3). Jesus promises that the Holy Spirit will convict the world (v. 8) and guide the disciples into all truth (v. 13). He assures them that their impending sorrow will be transformed into permanent joy, using the metaphor of childbirth (vv. 20-22). The chapter concludes with a definitive contrast: the disciples will experience tribulation in the world, but they can take courage because they have peace in Christ, who has already overcome the world (v. 33).

Reception — The Anabaptist tradition has historically read John 16 as a foundational text for its ecclesiology of suffering and its two-kingdom theology. During the intense persecutions of the Radical Reformation, John 16:2-3 became a primary lens through which Anabaptists understood their executions at the hands of Magisterial Protestants and Catholics. Thieleman J. van Braght, in the 'Martyrs Mirror', repeatedly cited the prophecy that killers would think they were serving God to prove that the true church is characterized by enduring persecution, whereas the false, compromised church inflicts it. This inverted the state churches' claims to divine authority, arguing that religious violence stems from a failure to know the Father or the Son (v. 3). Additionally, Menno Simons, in his 'Foundation of Christian Doctrine', drew heavily on John 16:33 to emphasize the inherent dualism between the peace of Christ and the tribulation of the world, reinforcing the tradition's commitment to nonresistance and the cross-bearing life. Furthermore, the promise that the Spirit of truth will guide believers (v. 13) is received not as a guarantee of institutional infallibility, but as the basis for communal discernment, where the Spirit illuminates the Scriptures for a congregation of obedient, yielded disciples.

Application — The tradition applies this chapter to prepare believers for marginalization, social exclusion, and potential martyrdom. It is used to cultivate a posture of yieldedness and nonresistance, teaching that the church must expect hostility from worldly powers and compromised religious institutions without resorting to violence or retaliation. Congregations draw on this text to trust the Spirit of truth (v. 13) in their communal hermeneutics, and they exhort one another to rest confidently in the peace of Christ's victory (v. 33) rather than seeking political dominance or worldly security.

Autorités citées :Thieleman J. van Braght — Martyrs Mirror · Menno Simons — Foundation of Christian Doctrine

audit au niveau des affirmations (5 vérifications)

✓ Jesus warns that the disciples will face execution by those who believe they are
✓ The historical persecution of Anabaptists by state-aligned churches was viewed a
✓ The promise of peace in Christ amidst worldly tribulation establishes a clear bo
✓ The Holy Spirit's guidance into all truth validates the discerning, obedient com
✓ The passage is used to encourage believers to embrace nonresistance and expect w

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 — Jesus prepares his disciples for his imminent departure and the resulting persecution from religious authorities (vv. 1-4). He explains that his leaving is ultimately advantageous because it enables the sending of the Paraclete, or Comforter (vv. 5-7). Upon arriving, this Spirit will convict the world regarding sin, righteousness, and judgment (vv. 8-11). Because the disciples cannot yet bear everything, the Spirit of truth will come to guide them into all truth, speak what he hears, declare things to come, and glorify Jesus by revealing what mutually belongs to the Father and the Son (vv. 12-15). Jesus speaks of a 'little while' during which their intense sorrow will be transformed into irreversible joy, using the metaphor of childbirth (vv. 16-22). He establishes a new paradigm of prayer, promising that the Father will grant whatever they ask in Jesus' name, resulting in full joy (vv. 23-28). Though the disciples profess newfound understanding, Jesus predicts their imminent scattering, yet assures them that they will have peace in him because he has already overcome the world's tribulations (vv. 29-33).

Reception — For Classical Trinitarian Pentecostals, John 16 is a foundational text for pneumatology, grounding the personhood, present agency, and ongoing revelatory work of the Holy Spirit within an orthodox Trinitarian framework. Myer Pearlman points to verses 13-15 to defend the distinct personality of the Holy Spirit against models that reduce the Spirit to a mere 'force' or 'influence.' He notes the personal actions attributed to the Spirit (hearing, speaking, guiding) while affirming the eternal Trinitarian relations wherein the Spirit glorifies the Son by drawing from the shared treasury of the Father and the Son. The promise that the Spirit of truth will 'guide you into all truth' and 'declare to you things that are coming' (v. 13) is a crucial text for the continuation of the charismata. Donald Gee interprets this as a mandate for the ongoing validity of the gift of prophecy and words of wisdom, emphasizing that the Spirit continues to speak actively to the church today. Furthermore, Stanley Horton highlights the Spirit’s role as the primary agent of conviction (vv. 8-11). Pentecostal missiology relies heavily on this theology, maintaining that human persuasion is insufficient for salvation; only the active, present Paraclete can bring true conviction of sin, righteousness, and judgment.

Application — Pentecostals apply this chapter dynamically in their corporate worship and missional life. The expectation that the Holy Spirit will 'declare things to come' directly informs the tradition's openness to prophetic words, spiritual gifts, and spontaneous divine direction during church services. The promise of answered prayer 'in my name' (vv. 23-24) undergirds a vibrant, expectant prayer culture, where believers petition God for divine healing, deliverance, and the baptism in the Holy Spirit. In evangelism, altar calls are preceded by intense prayer asking the Spirit to 'convict the world' (v. 8), relying on the Spirit to prepare hearts to receive the gospel. Finally, Jesus' declaration of peace amidst worldly tribulation (v. 33) provides profound comfort and resilience, particularly for Pentecostal believers facing global persecution, framing their endurance as a participation in Christ's victory over the world.

Autorités citées :Myer Pearlman — Knowing the Doctrines of the Bible · Donald Gee — Concerning Spiritual Gifts · Stanley Horton — What the Bible Says About the Holy Spirit

audit au niveau des affirmations (6 vérifications)

✓ Jesus promises that his departure is advantageous because it enables the sending
✓ The Holy Spirit possesses a distinct personality, evidenced by personal actions
✓ The Spirit's role in declaring things to come undergirds the classical Pentecost
✓ Human persuasion is insufficient for evangelism; true conviction of sin requires
✓ Pentecostals pray expectantly for divine healing and provision based on the prom
✓ Believers find comfort and endurance in persecution by resting in Christ's compl

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 — Jesus prepares His disciples for the trauma of His departure by promising the Paraclete (the Spirit of Truth). He warns them of severe religious persecution, including expulsion from synagogues and lethal violence, so they will not be caught off guard. He explains that the Spirit's arrival will bring cosmic conviction of sin, righteousness, and judgment, and will guide the disciples into all truth. Finally, Jesus assures them that their immediate sorrow will turn to joy, and though they will face tribulation in the world, they can have peace because He has already overcome the world.

Reception — Within Seventh-day Adventism, John 16 is profoundly read through the lens of the great-controversy theme. The warning in verse 2, that those who kill believers will believe they are doing God a service, is viewed as a prophecy not only of early Christian martyrdom but specifically of the final eschatological crisis. Ellen G. White frequently invokes this verse in The Great Controversy to describe the end-time persecution of the Sabbath-keeping remnant by an apostate religious union enforcing Sunday observance. The persecutors will be genuinely, though deceptively, convinced they are acting for God. Furthermore, Christ's promise of the Spirit of Truth who will guide believers into all truth (verse 13) is a foundational text for the Adventist concept of present truth, the progressive unveiling of biblical doctrines, such as the heavenly sanctuary and the seventh-day Sabbath, culminating in the remnant church. White also emphasizes the Spirit's role as the third person of the Godhead in The Desire of Ages, particularly in convicting the world of sin and judgment (verses 8-11), applying Christ's victory directly to the human heart to conquer the prince of this world.

Application — Adventists apply this chapter as a manual for endurance and hope in the face of end-time trials. Believers are urged to rely entirely on the Holy Spirit to illuminate Scripture and guide them into all truth, safeguarding them against the deceptive powers of the last days. In times of trial, particularly when facing ridicule or civil penalties for keeping the seventh-day Sabbath, Adventists draw comfort from Christ's assurance that in the world they shall have tribulation, but they should be of good cheer because He has overcome the world (verse 33). This produces a resilient piety that expects hardship from institutional religious powers but remains confident in Christ's ultimate cosmic victory.

Autorités citées :Ellen G. White — The Great Controversy · Ellen G. White — The Desire of Ages

audit au niveau des affirmations (4 vérifications)

✓ Jesus warns of expulsion and death at the hands of those who think they serve Go
✓ John 16:2 foreshadows the final eschatological persecution of the remnant by apo
✓ The Spirit of truth guiding into all truth underpins the Adventist understanding
✓ Believers are encouraged to face Sabbath-related trials with peace, knowing Chri

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 — Jesus continues his farewell discourse, warning his disciples of coming excommunication and lethal persecution. He explains that his departure is necessary so the Comforter can come. Jesus outlines the Comforter's role in convicting the world of sin, righteousness, and judgment, and promises that the Spirit of truth will guide the disciples into all truth. Jesus predicts their immediate sorrow and subsequent unassailable joy, culminating in his plain declaration of his divine origin, his departure to the Father, and his ultimate victory over the world.

Reception — In the Restoration Movement, John 16 is a critical text for establishing New Testament authority and defining pneumatology. The tradition draws a sharp hermeneutical distinction between the miraculous promises given to the apostles and the ordinary experience of later Christians. Exegetes like J.W. McGarvey emphasize that the promise of the Spirit to guide the disciples into 'all truth' was limited exclusively to the apostles. Because they were guided into all truth, the New Testament pattern is viewed as complete; there is no unrevealed truth left for modern times, a reading that grounds the tradition's cessationism and rejection of ongoing prophecy. Furthermore, Alexander Campbell heavily utilized Jesus' statement that the Spirit will 'convict the world' to argue against Calvinist views of total depravity and direct, irresistible grace. Campbell and later theologians maintained that the Spirit does not operate directly upon a sinner's heart, but rather convicts the world through the rational evidence, testimony, and preaching delivered by the inspired apostles. Foy E. Wallace Jr. later championed this strict distinction, emphasizing that the Comforter was promised solely to the apostles to supply them with perfect memory and revelation, making the written New Testament the exclusive medium of the Spirit's convicting and guiding power today.

Application — Churches of Christ apply this chapter by looking exclusively to the completed New Testament scriptures for the 'all truth' promised to the apostles. Believers are taught not to seek direct, internal promptings or new revelations from the Spirit, but to read the apostolic writings where the Spirit's guidance is objectively preserved. Additionally, Jesus' explicit instructions to ask the Father in his name provide the pattern for all Christian prayer, cementing the universal practice within the tradition of directing corporate and private prayers to the Father and concluding them with 'in Jesus name.'

Autorités citées :Alexander Campbell — A Debate between Rev. A. Campbell and Rev. N.L. Rice · J.W. McGarvey — The Fourfold Gospel · Foy E. Wallace Jr. — The Mission and Medium of the Holy Spirit

audit au niveau des affirmations (3 vérifications)

✓ The promise of being guided into 'all truth' was given exclusively to the apostl
✓ The Holy Spirit convicts the world through the preaching of the Word, rather tha
✓ Christian prayer must be directed to the Father in the authority and name of the

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 — Academic analysis categorizes John 16 as part of the Farewell Discourse, a recognized Jewish and Greco-Roman literary genre (the testament) in which a departing figure provides final instructions, predictions, and consolations. The narrative focuses on Jesus preparing his disciples for his absence and impending persecution. A central philological and conceptual feature is the 'Paraclete' (παράκλητος, paraklētos, 16:7), a term rooted in legal or forensic contexts, meaning an advocate, intercessor, or legal assistant. In verses 8-11, the Paraclete functions as a cosmic prosecutor who convicts or exposes the 'world' (κόσμος) concerning sin, righteousness, and judgment. The text relies heavily on dualistic language and eschatological motifs, such as the prophetic image of a woman in labor (16:21; cf. Isa 26:17, Mic 4:9), adapted here to symbolize the painful transition of the crucifixion leading to the joy of the resurrection. Jesus' repeated phrase 'a little while' (μικρόν, 16:16) serves both narrative and theological purposes, bridging the temporal gap to the resurrection while addressing the community's timeline of eschatological expectation.

Reception — In textual and redactional scholarship, John 15-16 is widely regarded as a secondary layer added to the Gospel's original composition. Because 14:31 ends with a clear command to depart ('Rise, let us go hence'), Raymond E. Brown and others argue that chapters 15-16 were appended to address subsequent crises in the Johannine community, particularly the delay of the parousia and escalating external conflict. Historically, J. Louis Martyn identified the warning about being 'put out of the synagogues' (ἀποσυνάγωγοι, 16:2) as an anachronism reflecting the late-first-century trauma of the Johannine community's expulsion from formative Judaism, historically linked by some to the 'Birkat ha-Minim' (a synagogue benediction against heretics). Rudolf Bultmann emphasized the Paraclete sayings (16:7-15) as adapting forensic and possibly Gnostic redeemer motifs to frame the Spirit as the community's defense attorney against a hostile world. Additionally, the transition from 'figures of speech' or 'proverbs' (παροιμίαι, 16:25) to plain speaking is understood by scholars as a redactional justification for the community's own Spirit-guided, post-Easter reinterpretation of the Jesus tradition.

Application — Methodologically, historical-critical scholars apply John 16 as a primary source for reconstructing the socio-religious history of the Johannine community. The chapter is analyzed as a sectarian document that reveals how a traumatized, marginalized group navigated its expulsion from its parent religious body. Academics use the Paraclete passages to trace the evolution of early Christian pneumatology, demonstrating how the community coped with the delayed return of Christ by developing a 'realized eschatology' in which the promised future vindication and presence of Jesus are already experienced through the Spirit in the present.

Autorités citées :J. Louis Martyn — History and Theology in the Fourth Gospel · Raymond E. Brown — The Gospel According to John (Anchor Bible) · Rudolf Bultmann — The Gospel of John: A Commentary

audit au niveau des affirmations (5 vérifications)

✓ The term 'Paraclete' carries a legal and forensic connotation, acting as a prose
✓ The metaphor of a woman in labor is an apocalyptic motif adapted to signify the
✓ The warning of expulsion from the synagogue is read as an anachronistic reflecti
✓ The chapter is part of a redactional addition to the Gospel, inserted after 14:3
✓ The text serves as a source for scholars reconstructing the sociological alienat

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 — Because the Gospel of John is part of the New Testament, Jewish tradition does not recognize it as Scripture. Consequently, there is no traditional Jewish exegesis seeking spiritual or immediate theological meaning from this chapter. To the extent that modern Jewish historians read the text, they view John 16 as a late first-century document reflecting the trauma, theological development, and social isolation of the Johannine community. The immediate context of Jesus predicting expulsion from the synagogues (v. 2) is understood historically as a reflection of the acute, localized schism between this specific sect of Jesus-followers and the broader Jewish community of their time.

Reception — Historically, medieval Jewish polemicists largely focused on the Synoptic Gospels or the overarching doctrines of the Incarnation and Trinity rather than the specific pneumatology of the Paraclete found in John 16. The primary Jewish reception of this chapter occurs in modern historical-critical scholarship, specifically centering on verse 2 ('They will put you out of the synagogues'). For much of the 20th century, both Christian and Jewish scholars hypothesized that this verse referred to the rabbinic formulation of the *Birkat ha-Minim* (the curse on heretics in the Amidah prayer) at Yavneh. However, modern Jewish scholars have significantly revised this view. Reuven Kimelman demonstrated that the *Birkat ha-Minim* was not originally a universal anti-Christian edict, and Daniel Boyarin argues that the 'expulsion' in John 16 reflects local, localized boundary-drawing and the rhetoric of sectarian identity rather than a formal, empire-wide rabbinic excommunication.

Application — As a New Testament text, John 16 possesses no canonical, liturgical, or halakhic authority in Judaism. It is entirely absent from Jewish religious application or prayer.

Autorités citées :Reuven Kimelman — Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity · Daniel Boyarin — Border Lines: The Partition of Judaeo-Christianity

audit au niveau des affirmations (3 vérifications)

✓ Jewish tradition does not view John 16 as Scripture, as it falls outside the Tan
✓ Modern Jewish historical scholarship analyzes the mention of expulsion from syna
✓ The text is completely absent from Jewish liturgy and ethical instruction.

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 — In His ongoing Upper Room discourse, Jesus prepares His apostles for His impending death and their subsequent persecution. He balances these stark warnings with the promise of the Comforter, the Spirit of truth, who will convict the world and guide the disciples into all truth. Jesus openly declares His origin from the Father and His imminent return to Him, instructing the apostles to pray directly to the Father in His name. He concludes with a triumphant assurance that despite the tribulation they will face, they can have peace because He has overcome the world.

Reception — Latter-day Saints read this chapter as establishing core doctrines regarding the nature of the Godhead, premortal existence, and continuing revelation. The explicit interactions and distinctions between the Father, the Son, and the Holy Ghost (verses 7-15, 27-28) reinforce the Latter-day Saint understanding of the Godhead as three distinct personages perfectly united in purpose. James E. Talmage emphasizes Jesus' statement, 'I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father' (verse 28), as clear textual evidence of Christ's premortal existence and divine condescension. Furthermore, the promise that the Spirit of truth will 'guide you into all truth' and 'shew you things to come' (verse 13) underpins the belief in an open canon and continuing revelation. Joseph Smith taught that this promise makes the spirit of prophecy and revelation a present reality for those who receive the Holy Ghost. The warning of persecution (verse 2) is also read historically as anticipating both the Great Apostasy of the early Christian church and the violent persecution of modern Saints.

Application — In Latter-day Saint practice, verses 23 and 24 dictate the absolute pattern of worship and personal devotion: all prayers, priesthood ordinances, and testimonies are addressed to God the Father in the name of Jesus Christ. The promise of the Holy Ghost guiding into 'all truth' (verse 13) is constantly invoked in tandem with Book of Mormon promises (such as Moroni 10:4-5) to encourage members to seek personal revelation. Pastorally, the most frequently applied text from this chapter is verse 33. Church leaders, such as Thomas S. Monson, regularly apply the command to 'be of good cheer' because Christ has 'overcome the world' as a timeless anchor for the Saints. It is utilized to encourage members to face modern tribulations with optimism and faith, relying on the Savior's completed Atonement rather than succumbing to worldly fear.

Autorités citées :James E. Talmage — Jesus the Christ · Joseph Smith — Teachings of Presidents of the Church: Joseph Smith · Thomas S. Monson — Be of Good Cheer (General Conference Address)

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 this farewell discourse, Jesus prepares his disciples for his departure and impending persecution. He assures them that his leaving is necessary so that the 'helper' or 'comforter' can come to convict the world and guide them into all truth. He shifts the protocol of prayer, instructing them to ask the Father directly in his name, and concludes by assuring them that despite earthly tribulation, he has conquered the world.

Reception — The Watch Tower Society reads John 16 primarily through its non-Trinitarian theology, focusing heavily on the nature of the holy spirit and the exclusivity of prayer to the Father. Verses 7-15 are frequently cited in Witness apologetics regarding the 'helper' (Paraclete). Where mainstream Trinitarianism sees the masculine pronouns applied to the Spirit as proof of personhood, Watch Tower literature such as 'Reasoning from the Scriptures' argues this is merely a grammatical feature of the masculine Greek noun 'parakletos'. They maintain the holy spirit is God's impersonal active force, here personified by Jesus as a teacher and guide. Furthermore, verses 23-24 establish the strict protocol for Witness worship: Jesus explicitly directs that requests be made to the Father in his name. 'Insight on the Scriptures' invokes this passage to assert that prayer must never be directed to Jesus himself, but solely to Jehovah God through Christ as mediator. The 'ruler of the world' (verse 11) is identified strictly as Satan the Devil, aligning with their theology of current Satanic worldly control. Jesus' statement that the Father is with him (verse 32) is read as further evidence of their distinctness as separate beings.

Application — Jehovah's Witnesses apply John 16 to their organizational history and individual lives in several concrete ways. Verse 2 is frequently invoked to explain the intense persecution they have faced globally; they identify historical mob actions and bans initiated by religious leaders as fulfilling the prophecy that opposers will mistakenly think they are rendering a 'sacred service' to God. Verse 33 is used continually to encourage Witnesses to maintain strict political and social neutrality, remaining separate from the world's conflicts and confident that, just as Jesus conquered the world, they too can endure tribulation.

Autorités citées :Watch Tower Bible and Tract Society — Reasoning from the Scriptures · Watch Tower Bible and Tract Society — Insight on the Scriptures · 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 — Novum Testamentum Graece (public domain edition).

Noms divins — Theos (God)

Variantes signalées

v4: The provided text reads 'ἡ ὥρα αὐτῶν' (their hour), whereas some manuscripts omit 'αὐτῶν' (the hour).
v13: The provided text reads 'ἐν τῇ ἀληθείᾳ πάσῃ' (in all truth), whereas some manuscripts read 'εἰς τὴν ἀλήθειαν πᾶσαν' (into all truth).
v16: The provided text includes 'ὅτι ἐγὼ ὑπάγω πρὸς τὸν πατέρα' (because I go to the Father) at the end of the verse, a reading found in Byzantine and some other ancient witnesses but often omitted in critical editions.

Caractéristiques que le rendu doit préserver

v1: (f) Repetition/refrain: 'Ταῦτα λελάληκα ὑμῖν' (These things I have spoken to you) establishes a chapter-wide structural refrain (cf. vv. 4, 6, 25, 33).
v2: (g) Divine name: 'Theos' (God); (f) Repetition/refrain: 'ἔρχεται ὥρα' (an hour is coming) introduces a recurring theme (cf. vv. 4, 25, 32).
v3: (f) Repetition: 'ταῦτα ποιήσουσιν' (these things they will do) connects directly to the warning in verse 2.
v4: (f) Repetition/refrains: 'ταῦτα λελάληκα ὑμῖν' (these things I have spoken to you) and 'ἔλθῃ ἡ ὥρα' (the hour comes); (d) Number shift: plural context of disciples shifts to 'their hour' (ἡ ὥρα αὐτῶν).
v5: (e) Contrast/Inclusio: 'now I go away to the one who sent me' anticipates the chiastic structure of his origin and departure in verse 28.
v6: (f) Repetition/refrain: 'ταῦτα λελάληκα ὑμῖν' (these things I have spoken to you); (d) Number shift: plural 'your' (ὑμῶν) modifying the singular 'heart' (καρδίαν).
v7: (c) Definite article: 'ὁ παράκλητος' (the Paraclete/Advocate); (f) Repetition: Emphatic 'ἐγὼ' (I) coupled with verbs of departure (ἀπέλθω, πορευθῶ).
v8: (f) Repetition: 'περὶ' (concerning/about) is used three times to establish the triad of sin, righteousness, and judgment.
v9: (f) Repetition: Continues the triad structure with 'περὶ ἁμαρτίας' (concerning sin) + 'ὅτι' (because).
v10: (f) Repetition: Continues the triad structure with 'περὶ δικαιοσύνης' (concerning righteousness) + 'ὅτι' (because).
v11: (f) Repetition: Concludes the triad structure with 'περὶ κρίσεως' (concerning judgment) + 'ὅτι' (because).
v12: (e) Contrast: 'many things I have to say' juxtaposed against 'you cannot bear them now'.
v13: (c) Definite article: 'τὸ πνεῦμα τῆς ἀληθείας' (the Spirit of the truth); (f) Repetition: 'λαλήσει' (he will speak) is used twice.
v14: (f) Repetition: 'ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν' (he will take of mine and will declare it to you) anticipates the exact phrase in verse 15.
v15: (f) Repetition: Reiteration of the phrase 'ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν' from verse 14.
v16: (f) Repetition: 'μικρὸν καὶ...' (a little while and...) is stated twice, establishing a riddle-like refrain for the following verses.
v17: (f) Repetition: The disciples directly quote Jesus' repeated phrasing from verse 16.
v18: (c) Definite article pattern: 'τὸ μικρόν' (the little while) objectifies the phrase as a distinct noun clause.
v19: (f) Repetition: Jesus repeats the 'little while' phrase for a fourth time.
v20: (h) Interjection: 'Ἀμὴν ἀμὴν' (Amen, amen); (e) Chiasm/Contrast: you weep / world rejoices, you sorrow / sorrow becomes joy.
v21: (c) Definite article (generic): 'ἡ γυνὴ' (the woman); (a) Cognate/Root pattern: 'γεννήσῃ' (should give birth) and 'ἐγεννήθη' (was born).
v22: (d) Number shift: plural 'your' (ὑμῶν) with singular 'heart' (καρδία); (a) Cognate pattern: 'χαρήσεται' (will rejoice, verb) and 'χαρὰν' (joy, noun).
v23: (c) Demonstrative: 'ἐν ἐκείνῃ τῇ ἡμέρᾳ' (in that day); (h) Interjection: 'Ἀμὴν ἀμὴν' (Amen, amen).
v24: (a) Root repetition: 'ᾐτήσατε' (you have asked) and 'αἰτεῖτε' (ask); (f) Repetition: 'ἐν τῷ ὀνόματί μου' (in my name) echoing verse 23.
v25: (f) Repetition/refrains: 'Ταῦτα... λελάληκα ὑμῖν' (These things I have spoken to you) and 'ἔρχεται ὥρα' (an hour is coming); (f) Repetition: 'ἐν παροιμίαις' (in figures).
v26: (c) Demonstrative: 'ἐν ἐκείνῃ τῇ ἡμέρᾳ' (in that day) returning to the formula of verse 23.
v27: (a) Cognate/Root repetition: 'φιλεῖ' (loves) and 'πεφιλήκατε' (have loved); (g) Divine name: 'Theos' (God).
v28: (e) Chiasm: (A) out from Father -> (B) come into world -> (B') leave world -> (A') go to Father.
v29: (h) Interjection: 'ἴδε' (behold / see); (f) Repetition: 'παρρησίᾳ' (plainly) and 'παροιμίαν' (figure/proverb) linking back to the terms in verse 25.
v30: (f) Polyptoton/Root repetition: 'οἴδαμεν ὅτι οἶδας' (we know that you know); (g) Divine name: 'Theos' (God).
v31: (f) Repetition: 'πιστεύετε' (do you believe?) reflecting the disciples' claim in verse 30.
v32: (h) Interjection: 'ἰδοὺ' (behold); (f) Refrain: 'ἔρχεται ὥρα καὶ νῦν ἐλήλυθεν' (an hour comes and now has come).
v33: (f) Refrain: 'ταῦτα λελάληκα ὑμῖν' (These things I have spoken to you) concluding the chapter-wide structural bracket; (e) Contrast: 'in me peace' juxtaposed against 'in the world tribulation'.

Étape 5Comparer les traductions, verset par verset

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

stylisticv1 (vv 1, 33) Translation of 'lelalēka' (have spoken/told) — “to” (WEB, WEBSTER, DRC) vs “have I spoken unto” (KJV, ASV) vs “have to” (YLT) vs “have” (DARBY)
grammaticalv1 Translation of the subjunctive expressing purpose or result — “ye should not” (KJV, ASV, WEBSTER) vs “may” (YLT, DARBY) vs “you wouldn’t” (WEB) vs “you may” (DRC)
lexicalv1 Translation of 'skandalizomai' — “offended” (KJV, DARBY, WEBSTER) vs “caused to stumble” (WEB, ASV) vs “stumbled” (YLT) vs “scandalized” (DRC)
stylisticv2 Choice of auxiliary verb for future/subjunctive — “will” (WEB, KJV, DARBY, WEBSTER, DRC) vs “shall” (ASV) vs “may” (YLT)
lexicalv2 Translation of 'prospherein' — “that he doeth God” (KJV, WEBSTER) vs “offers” (WEB) vs “offereth” (ASV) vs “to offer” (YLT) vs “to render” (DARBY) vs “doth a” (DRC)
grammaticalv5 Choice of relative pronoun or phrasing — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “has” (DARBY)
lexicalv5 (vv 5, 19, 26) Translation of 'erōtaō' — “asketh” (KJV, ASV, WEBSTER, DRC) vs “asks” (WEB) vs “doth ask” (YLT) vs “demands of” (DARBY)
stylisticv5 Phrasing of 'pou hupageis' (where are you going) — “Whither goest thou” (KJV, ASV, WEBSTER, DRC) vs “Where are you going” (WEB) vs “dost go” (YLT) vs “Where” (DARBY)
lexicalv7 Translation of 'alla' — “Nevertheless” (WEB, KJV, ASV, WEBSTER) vs “But” (YLT, DARBY, DRC)
lexicalv7 Translation of 'legō' (say/tell) — “tell you” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “say” (DARBY)
lexicalv7 Translation of 'sumpherei' — “expedient for you” (KJV, ASV, WEBSTER) vs “to your advantage” (WEB) vs “better” (YLT) vs “profitable” (DARBY) vs “to” (DRC)
lexicalv7 Translation of 'Paraklētos' — “Comforter will not” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Counselor won’t” (WEB) vs “Paraclete” (DRC)
lexicalv7 Translation of 'poreuthō' (go/depart) — “go” (WEB, ASV, DARBY, DRC) vs “depart” (KJV, WEBSTER) vs “go on” (YLT)
grammaticalv8 Translation of the participle 'elthōn' — “And when he is” (KJV, WEBSTER, DRC) vs “having” (YLT, DARBY) vs “has” (WEB) vs “he” (ASV)
lexicalv8 Translation of 'elenxei' — “convict” (WEB, ASV, YLT) vs “reprove” (KJV, WEBSTER) vs “bring demonstration to” (DARBY) vs “convince” (DRC)
lexicalv8 (vv 8, 9, 11) Translation of 'peri' (concerning/about) — “of” (KJV, DARBY, WEBSTER, DRC) vs “about” (WEB) vs “in respect” (ASV) vs “concerning” (YLT)
lexicalv8 (vv 8, 10) Translation of 'dikaiosunēs' and 'peri' — “and of righteousness” (KJV, ASV, DARBY, WEBSTER) vs “about” (WEB) vs “concerning” (YLT) vs “justice” (DRC)
grammaticalv9 Preposition choice and tense for believing — “believe not on” (KJV, ASV, WEBSTER) vs “don’t in” (WEB) vs “do believe in” (YLT) vs “do believe” (DARBY) vs “believed in” (DRC)
textualv10 Textual variant reading 'my Father' vs 'the Father', alongside phrasing differences — “I go to my” (KJV, WEBSTER) vs “the” (ASV, DRC) vs “am going” (WEB) vs “unto” (YLT) vs “away” (DARBY)
lexicalv11 Translation of 'archōn' — “prince” (WEB, KJV, ASV, WEBSTER, DRC) vs “ruler” (YLT, DARBY)
grammaticalv11 Translation of the perfect tense — “is” (KJV, DARBY, WEBSTER) vs “hath been” (ASV, YLT) vs “has been” (WEB) vs “already” (DRC)
stylisticv12 (vv 12, 20, 23) Translation of 'legō' (say/tell) — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
lexicalv12 Translation of 'ou dunasthe' — “ye cannot” (KJV, ASV, DARBY, WEBSTER) vs “you can’t” (WEB) vs “are not able to” (YLT) vs “you” (DRC)
lexicalv13 Translation of 'de' or 'hotan de' — “But” (DARBY, WEBSTER, DRC) vs “Howbeit” (KJV, ASV) vs “However” (WEB) vs “and” (YLT)
lexicalv13 Translation of 'hodēgēsei' (guide/teach) — “will guide” (WEB, KJV, YLT, WEBSTER) vs “shall” (ASV, DARBY) vs “teach” (DRC)
stylisticv13 (vv 13, 14, 20, 22) Choice of future auxiliary — “shall” (KJV, ASV, DARBY, DRC) vs “will” (WEB, YLT, WEBSTER)
lexicalv13 Translation of 'apo' — “from” (WEB, ASV, YLT, DARBY, WEBSTER) vs “of” (KJV, DRC)
lexicalv13 (vv 13, 15) Translation of 'hosa' — “whatever” (WEB, WEBSTER) vs “whatsoever” (KJV, DARBY) vs “what things soever” (ASV, DRC) vs “as many things as” (YLT)
lexicalv14 (vv 14, 15) Translation of 'anangelei' (declare/show/announce) — “will declare to” (WEB) vs “shall shew it unto” (KJV) vs “declare” (ASV) vs “will tell to” (YLT) vs “announce to” (DARBY) vs “will show to” (WEBSTER) vs “to” (DRC)
lexicalv16 (vv 16, 17, 19) Translation of 'theōreite' — “ye shall not see” (KJV, WEBSTER) vs “do behold” (YLT, DARBY) vs “you will” (WEB) vs “behold” (ASV) vs “now you” (DRC)
stylisticv16 (vv 16, 17, 19, 24) Choice of future auxiliary and pronoun — “ye shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you will” (WEB) vs “you” (DRC)
textualv17 Textual variant reading 'his disciples' vs 'the disciples' — “his” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
stylisticv17 (vv 17, 29) Translation of speech introduction — “to” (YLT, WEBSTER, DRC) vs “says to” (WEB, DARBY) vs “saith unto” (KJV, ASV)
stylisticv17 Translation of 'hupagō pros' — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “away unto” (YLT) vs “away” (DARBY)
grammaticalv18 Handling of quotation and phrasing — “saith A” (KJV, ASV, WEBSTER, DRC) vs “says” (WEB) vs “the” (YLT) vs “says of the” (DARBY)
lexicalv18 Translation of 'ouk oidamen' (do not know/cannot tell) — “cannot tell” (KJV, WEBSTER) vs “know not” (ASV, DRC) vs “don’t know” (WEB) vs “have not known” (YLT) vs “do not know of” (DARBY)
lexicalv18 Translation of 'lalei' (say/speak) — “saith” (KJV, ASV, YLT, WEBSTER) vs “is saying” (WEB) vs “speaks” (DARBY) vs “speaketh” (DRC)
lexicalv19 Translation of 'egnō' and connective — “knew” (KJV, WEBSTER, DRC) vs “perceived” (WEB, ASV) vs “therefore” (YLT, DARBY)
lexicalv19 Translation of 'ēthelon' (desired/wanted) — “were desirous” (KJV, ASV, WEBSTER) vs “wanted” (WEB) vs “wishing” (YLT) vs “desired” (DARBY) vs “had a mind” (DRC)
lexicalv20 Translation of 'Amēn amēn' — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
stylisticv20 Phrasing of pronouns and auxiliary verbs — “ye shall weep and” (KJV, ASV, YLT, DARBY) vs “you will” (WEB) vs “will” (WEBSTER) vs “you” (DRC)
grammaticalv20 Translation of connective 'de' — “but” (WEB, KJV, ASV, WEBSTER) vs “and” (YLT) vs “ye” (DARBY) vs “and weep” (DRC)
lexicalv20 Translation of 'lupēthēsesthe' — “sorrowful” (WEB, KJV, ASV, YLT, WEBSTER) vs “grieved” (DARBY) vs “made” (DRC)
lexicalv21 Translation of 'hōra' — “hour is” (KJV, ASV, WEBSTER, DRC) vs “time has” (WEB) vs “did” (YLT) vs “has” (DARBY)
stylisticv21 Phrasing of 'ouketi mnēmoneuei' — “she remembereth no more” (KJV, ASV, WEBSTER, DRC) vs “doesn’t remember” (WEB) vs “doth she remember” (YLT) vs “is born longer remembers” (DARBY)
lexicalv21 Translation of 'anthrōpos' — “man is” (KJV, ASV, WEBSTER, DRC) vs “human being” (WEB) vs “was” (YLT) vs “has been” (DARBY)
grammaticalv22 Translation of particles (oun, nun, etc.) — “And ye now therefore” (KJV, DARBY, WEBSTER) vs “you now” (WEB) vs “now” (ASV) vs “now indeed” (YLT) vs “So also you indeed” (DRC)
lexicalv22 Translation of 'lupēn' and connective — “sorrow but” (WEB, KJV, ASV, WEBSTER, DRC) vs “and again” (YLT) vs “grief” (DARBY)
lexicalv22 Translation of 'oudeis airei' — “no man taketh” (KJV, WEBSTER) vs “away” (WEB) vs “one away” (ASV) vs “one doth take” (YLT) vs “one takes” (DARBY) vs “shall take” (DRC)
stylisticv25 Phrasing of preposition and implied object — “to” (YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “these things to” (WEB)
lexicalv25 Translation of 'parrēsia peri' — “plainly of” (KJV, ASV, DRC) vs “about” (WEB) vs “but freely” (YLT) vs “openly concerning” (DARBY) vs “concerning” (WEBSTER)
stylisticv26 Translation of preposition 'en' in temporal phrase — “In” (WEB, ASV, YLT, DARBY, DRC) vs “At” (KJV, WEBSTER)
stylisticv26 Phrasing of 'ou legō' (I do not say/tell) — “to” (DARBY, WEBSTER, DRC) vs “say not unto” (KJV, ASV) vs “don’t to” (WEB) vs “do say to” (YLT)
lexicalv27 Translation of 'philei' — “loveth” (KJV, ASV, WEBSTER, DRC) vs “loves” (WEB) vs “doth love” (YLT) vs “has affection for” (DARBY)
stylisticv27 Word order and pronoun phrasing — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “me” (YLT)
textualv27 Textual variant 'the Father' vs 'God' — “God” (WEB, KJV, DARBY, WEBSTER, DRC) vs “the Father” (ASV) vs “came forth” (YLT)
grammaticalv28 Translation of perfect tense 'elēlutha' — “am” (KJV, ASV, WEBSTER, DRC) vs “have” (WEB, YLT, DARBY)
lexicalv29 Translation of 'paroimiais' — “proverb” (KJV, WEBSTER, DRC) vs “figures of speech” (WEB) vs “dark saying” (ASV) vs “similitude speakest thou” (YLT) vs “allegory” (DARBY)
grammaticalv30 Translation of perfective 'oidas' (know/have known) — “thou knowest” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you know” (WEB) vs “hast known” (YLT)
grammaticalv32 Translation of subjunctive/future — “ye shall” (KJV, ASV, DARBY, WEBSTER) vs “you will” (WEB) vs “may” (YLT) vs “you” (DRC)
lexicalv32 Translation of 'hekastos' — “every man” (KJV, ASV, WEBSTER, DRC) vs “each” (YLT, DARBY) vs “everyone” (WEB)
lexicalv32 Translation of 'hoti' — “because” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “for” (DARBY)
grammaticalv33 Translation of subjunctive mood — “may” (ASV, YLT, WEBSTER) vs “you may” (WEB, DRC) vs “ye might” (KJV, DARBY)
lexicalv33 Translation of 'thlipsin' — “tribulation” (KJV, ASV, YLT, DARBY, WEBSTER) vs “trouble” (WEB) vs “distress” (DRC)
lexicalv33 Translation of 'tharseite' — “be of good cheer” (KJV, ASV, WEBSTER) vs “up” (WEB) vs “take courage” (YLT) vs “courage” (DARBY) vs “have confidence” (DRC)

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, Christians universally agree that Jesus promises the Paraclete will convict the world of sin, righteousness, and judgment, that the Spirit of truth will guide the disciples into all truth, and that despite facing tribulation, they can have peace because he has overcome the world. Most traditions also affirm that Christ's departure is advantageous for facilitating the Spirit's coming and that the disciples' sorrow will turn to unassailable joy like a woman in labor, while it is broadly acknowledged that Jesus warns of severe persecution from those mistakenly believing they are serving God. However, the scope of the Spirit's guidance is highly disputed, with traditions divided over whether the promise of being guided into all truth guarantees the indefectible development of Sacred Tradition, establishes the New Testament as the complete and final revelation, or warrants the ongoing, progressive development of doctrine. Furthermore, the mechanics and theology of the Spirit's work are disputed, revealing divides over whether the Spirit convicts the world through a direct inward work of sovereign grace or exclusively through the preached apostolic Word, as well as whether the Spirit's reception of what is the Son's demonstrates the double procession of the Holy Spirit from the Father and the Son.

Panchrétien — SOUTIEN dans chaque famille éligible

Jesus explains that his departure is advantageous because it facilitates the coming of the Paraclete.
9 affirment · 0 rejettent · 1 nuancent · 2 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (10)
- Catholic · AFFIRM
  “He announces that his departure is necessary for the coming of the Paraclete, the Spirit of truth, who will convict the world of sin, righteousness, and judgment.”
- Eastern Orthodox · AFFIRM
  “He explains that His departure is necessary so that the Paraclete (the Comforter or Counselor) will come.”
- Anglican / Episcopal · AFFIRM
  “Jesus warns his disciples of impending persecution and explains that his departure is advantageous, as it is the necessary condition for the coming of the Paraclete (the Comforter or Spirit of truth).”
- Lutheran · AFFIRM
  “He explains that his leaving is advantageous because it facilitates the coming of the Counselor, or Holy Spirit.”
- Reformed / Presbyterian · AFFIRM
  “His ascension is required to precipitate the descent of the Paraclete (the Comforter), who will act as a prosecuting attorney against the unbelieving world—convicting it of sin, righteousness, and judgment.”
- Baptist · AFFIRM
  “Jesus explains that his departure is advantageous because it facilitates the coming of the Comforter, or Spirit of truth, who will convict the world of sin, righteousness, and judgment.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “In this continuation of the Farewell Discourse, Jesus prepares his disciples for imminent persecution, explaining that he must depart so the Comforter can come.”
- Classical Trinitarian Pentecostal · AFFIRM
  “He explains that his leaving is ultimately advantageous because it enables the sending of the Paraclete, or Comforter (vv. 5-7).”
- Seventh-day Adventist · QUALIFY
  “Jesus prepares His disciples for the trauma of His departure by promising the Paraclete (the Spirit of Truth).”
- Restorationist / Churches of Christ · AFFIRM
  “He explains that his departure is necessary so the Comforter can come.”
Jesus promises that the Paraclete will convict the world of sin, righteousness, and judgment.
12 affirment · 0 rejettent · 0 nuancent · 0 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (12)
- Catholic · AFFIRM
  “He announces that his departure is necessary for the coming of the Paraclete, the Spirit of truth, who will convict the world of sin, righteousness, and judgment.”
- Eastern Orthodox · AFFIRM
  “This Spirit of truth will convict the world of sin, righteousness, and judgment, and will guide the disciples into all truth, speaking only what He hears and glorifying the Son.”
- Oriental Orthodox · AFFIRM
  “He promises the coming of the Paraclete, the Spirit of Truth, who will convict the world and guide the disciples into all truth by taking what belongs to the Son and declaring it to them.”
- Anglican / Episcopal · AFFIRM
  “This Spirit will convict the world regarding sin, righteousness, and judgment, and will guide the disciples into all truth.”
- Lutheran · AFFIRM
  “This Spirit will convict the world of sin, righteousness, and judgment, and will guide the disciples into all truth by declaring what belongs to the Father and the Son.”
- Reformed / Presbyterian · AFFIRM
  “His ascension is required to precipitate the descent of the Paraclete (the Comforter), who will act as a prosecuting attorney against the unbelieving world—convicting it of sin, righteousness, and judgment.”
- Baptist · AFFIRM
  “Jesus explains that his departure is advantageous because it facilitates the coming of the Comforter, or Spirit of truth, who will convict the world of sin, righteousness, and judgment.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “He details the Comforter's twofold role: convicting the hostile world of sin, righteousness, and judgment, and guiding the disciples into all truth.”
- Anabaptist / Mennonite · AFFIRM
  “Jesus promises that the Holy Spirit will convict the world (v. 8) and guide the disciples into all truth (v. 13).”
- Classical Trinitarian Pentecostal · AFFIRM
  “Upon arriving, this Spirit will convict the world regarding sin, righteousness, and judgment (vv. 8-11).”
- Seventh-day Adventist · AFFIRM
  “He explains that the Spirit's arrival will bring cosmic conviction of sin, righteousness, and judgment, and will guide the disciples into all truth.”
- Restorationist / Churches of Christ · AFFIRM
  “Jesus outlines the Comforter's role in convicting the world of sin, righteousness, and judgment, and promises that the Spirit of truth will guide the disciples into all truth.”
Jesus promises that the Spirit of truth will guide the disciples into all truth.
12 affirment · 0 rejettent · 0 nuancent · 0 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (12)
- Catholic · AFFIRM
  “Jesus promises that this Spirit will guide the disciples into all truth, glorifying the Son by declaring what belongs to the Son and the Father.”
- Eastern Orthodox · AFFIRM
  “This Spirit of truth will convict the world of sin, righteousness, and judgment, and will guide the disciples into all truth, speaking only what He hears and glorifying the Son.”
- Oriental Orthodox · AFFIRM
  “He promises the coming of the Paraclete, the Spirit of Truth, who will convict the world and guide the disciples into all truth by taking what belongs to the Son and declaring it to them.”
- Anglican / Episcopal · AFFIRM
  “This Spirit will convict the world regarding sin, righteousness, and judgment, and will guide the disciples into all truth.”
- Lutheran · AFFIRM
  “This Spirit will convict the world of sin, righteousness, and judgment, and will guide the disciples into all truth by declaring what belongs to the Father and the Son.”
- Reformed / Presbyterian · AFFIRM
  “Furthermore, the Spirit will guide the apostles into the fullness of truth by declaring what belongs to the Son.”
- Baptist · AFFIRM
  “The Spirit will also guide the apostles into all truth, glorifying Christ.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “He details the Comforter's twofold role: convicting the hostile world of sin, righteousness, and judgment, and guiding the disciples into all truth.”
- Anabaptist / Mennonite · AFFIRM
  “Jesus promises that the Holy Spirit will convict the world (v. 8) and guide the disciples into all truth (v. 13).”
- Classical Trinitarian Pentecostal · AFFIRM
  “Because the disciples cannot yet bear everything, the Spirit of truth will come to guide them into all truth, speak what he hears, declare things to come, and glorify Jesus by revealing what mutually belongs to the Father and the Son (vv. 12-15).”
- Seventh-day Adventist · AFFIRM
  “He explains that the Spirit's arrival will bring cosmic conviction of sin, righteousness, and judgment, and will guide the disciples into all truth.”
- Restorationist / Churches of Christ · AFFIRM
  “Jesus outlines the Comforter's role in convicting the world of sin, righteousness, and judgment, and promises that the Spirit of truth will guide the disciples into all truth.”
Jesus predicts that the disciples' immediate sorrow will turn into unassailable joy, likening it to a woman in labor.
11 affirment · 0 rejettent · 1 nuancent · 0 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (12)
- Catholic · AFFIRM
  “Jesus then speaks cryptically of 'a little while' when they will not see him, followed by his return, likening their impending grief and subsequent joy to a woman in labor who forgets her anguish once her child is born.”
- Eastern Orthodox · AFFIRM
  “Jesus then speaks of a 'little while' of sorrow that will be transformed into permanent joy, comparing it to a woman in labor who forgets her anguish once her child is born.”
- Oriental Orthodox · AFFIRM
  “Jesus assures them that their impending sorrow will be temporary—like the pains of childbirth yielding to joy—and concludes by declaring his ultimate victory over the world, offering them profound peace amidst inevitable tribulation.”
- Anglican / Episcopal · AFFIRM
  “Using the metaphor of a woman in labor, Jesus promises that their imminent sorrow over his departure will soon be transformed into permanent joy.”
- Lutheran · AFFIRM
  “Jesus warns of an impending little while of sorrow that will turn into enduring joy, likening it to childbirth.”
- Reformed / Presbyterian · AFFIRM
  “Jesus uses the metaphor of childbirth to explain that the disciples' impending sorrow at his death will be transformed into permanent joy at his resurrection and ascension.”
- Baptist · AFFIRM
  “Jesus promises that their immediate sorrow will turn to lasting joy, akin to childbirth, and grants them the authority to ask the Father directly in his name.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Jesus acknowledges the disciples' present sorrow over his departure but promises it will turn into unassailable joy, using the metaphor of childbirth.”
- Anabaptist / Mennonite · AFFIRM
  “He assures them that their impending sorrow will be transformed into permanent joy, using the metaphor of childbirth (vv. 20-22).”
- Classical Trinitarian Pentecostal · AFFIRM
  “Jesus speaks of a 'little while' during which their intense sorrow will be transformed into irreversible joy, using the metaphor of childbirth (vv. 16-22).”
- Seventh-day Adventist · QUALIFY
  “Finally, Jesus assures them that their immediate sorrow will turn to joy, and though they will face tribulation in the world, they can have peace because He has already overcome the world.”
- Restorationist / Churches of Christ · AFFIRM
  “Jesus predicts their immediate sorrow and subsequent unassailable joy, culminating in his plain declaration of his divine origin, his departure to the Father, and his ultimate victory over the world.”
Jesus assures his disciples that despite facing tribulation, they can have peace because he has overcome the world.
12 affirment · 0 rejettent · 0 nuancent · 0 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (12)
- Catholic · AFFIRM
  “The disciples profess clear understanding, but Jesus predicts their imminent scattering, concluding with the ultimate assurance that despite worldly tribulation, he has overcome the world.”
- Eastern Orthodox · AFFIRM
  “The chapter concludes with Jesus promising that the Father will grant whatever they ask in His name, predicting their imminent scattering, and assuring them of His ultimate victory over the world.”
- Oriental Orthodox · AFFIRM
  “Jesus assures them that their impending sorrow will be temporary—like the pains of childbirth yielding to joy—and concludes by declaring his ultimate victory over the world, offering them profound peace amidst inevitable tribulation.”
- Anglican / Episcopal · AFFIRM
  “He concludes by assuring them that, despite the tribulations they will face, they can have peace because he has overcome the world.”
- Lutheran · AFFIRM
  “He concludes by promising that the Father will grant requests made in his name and assuring them that, despite their imminent scattering and worldly tribulation, he has overcome the world.”
- Reformed / Presbyterian · AFFIRM
  “Finally, he grants them the privilege of praying directly to the Father in his name and offers ultimate assurance: though they will face worldly tribulation, he has already secured the victory.”
- Baptist · AFFIRM
  “He concludes by acknowledging their incoming desertion but assures them of ultimate peace because he has overcome the world.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “He concludes by assuring them of the Father's love, predicting their temporary scattering, and declaring his ultimate victory over the world, which secures their peace amidst tribulation.”
- Anabaptist / Mennonite · AFFIRM
  “The chapter concludes with a definitive contrast: the disciples will experience tribulation in the world, but they can take courage because they have peace in Christ, who has already overcome the world (v. 33).”
- Classical Trinitarian Pentecostal · AFFIRM
  “Though the disciples profess newfound understanding, Jesus predicts their imminent scattering, yet assures them that they will have peace in him because he has already overcome the world's tribulations (vv. 29-33).”
- Seventh-day Adventist · AFFIRM
  “Finally, Jesus assures them that their immediate sorrow will turn to joy, and though they will face tribulation in the world, they can have peace because He has already overcome the world.”
- Restorationist / Churches of Christ · AFFIRM
  “Jesus predicts their immediate sorrow and subsequent unassailable joy, culminating in his plain declaration of his divine origin, his departure to the Father, and his ultimate victory over the world.”
Christ's completed victory over the world provides an objective guarantee of peace that grounds the believer's perseverance amid external persecution.
10 affirment · 0 rejettent · 0 nuancent · 2 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (10)
- Catholic · AFFIRM
  “The concluding assurance in verse 33 is applied as a spiritual anchor for believers facing suffering or martyrdom, reinforcing the sacramental reality that the Church shares in both the labor pains of Christ’s passion and the definitive victory of His resurrection.”
- Oriental Orthodox · AFFIRM
  “The synaxaria (lists of saints) of these traditions echo Jesus' words, viewing the deaths of martyrs not as defeats but as participation in Christ, who has 'overcome the world' (v. 33).”
- Anglican / Episcopal · AFFIRM
  “Pastorally, verse 33 ('be of good cheer; I have overcome the world') is heavily utilized in Anglican pastoral care and burial offices to provide eschatological peace amidst temporal suffering.”
- Lutheran · AFFIRM
  “Preaching repeatedly draws on verse 33 to assure the afflicted conscience that Christ has already achieved objective victory over the world, empowering believers to pray confidently to the Father in Jesus' name while trusting the Spirit to continually mediate Christ's forgiveness through the Word and Sacraments.”
- Reformed / Presbyterian · AFFIRM
  “Pastors apply this text to fortify believers enduring suffering, anchoring their assurance in verse 33; peace is found not in the absence of tribulation, but in the objective reality of Christ's triumph over the world, which guarantees the perseverance of the saints.”
- Baptist · AFFIRM
  “In the face of cultural hostility or personal suffering, pastors draw upon verse 33 to comfort believers, reminding them that while tribulation is guaranteed, they possess ultimate peace through Christ's victory over the world.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “He concludes by assuring them of the Father's love, predicting their temporary scattering, and declaring his ultimate victory over the world, which secures their peace amidst tribulation.”
- Anabaptist / Mennonite · AFFIRM
  “The chapter concludes with a definitive contrast: the disciples will experience tribulation in the world, but they can take courage because they have peace in Christ, who has already overcome the world (v. 33).”
- Classical Trinitarian Pentecostal · AFFIRM
  “Finally, Jesus' declaration of peace amidst worldly tribulation (v. 33) provides profound comfort and resilience, particularly for Pentecostal believers facing global persecution, framing their endurance as a participation in Christ's victory over the world.”
- Seventh-day Adventist · AFFIRM
  “In times of trial, particularly when facing ridicule or civil penalties for keeping the seventh-day Sabbath, Adventists draw comfort from Christ's assurance that in the world they shall have tribulation, but they should be of good cheer because He has overcome the world (verse 33).”

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

Jesus warns his disciples that they will face severe persecution, including execution by those who mistakenly believe they are serving God.
7 affirment · 0 rejettent · 0 nuancent · 5 silencieuxAncienne SUPPORTRéforme UNDETERMINEDÉglises libres SUPPORT
qui a dit quoi (7)
- Catholic · AFFIRM
  “In his Farewell Discourse, Jesus prepares his disciples for his imminent departure and the persecution they will face from those who believe killing them offers service to God.”
- Eastern Orthodox · AFFIRM
  “In the continuation of His farewell discourse, Jesus prepares His disciples for impending severe persecution, warning that they will be expelled from synagogues and killed by those who believe they are serving God.”
- Oriental Orthodox · AFFIRM
  “In John 16, Jesus delivers his final discourse to the disciples before his passion, preparing them for the reality of his departure and the intense persecution they will face.”
- Baptist · AFFIRM
  “He warns them that they will be expelled from synagogues and killed by those who mistakenly believe they are serving God.”
- Anabaptist / Mennonite · AFFIRM
  “He issues a stark warning that they will face severe religious persecution, including excommunication and execution by those who mistakenly believe they are offering a service to God (vv. 2-3).”
- Seventh-day Adventist · AFFIRM
  “The warning in verse 2, that those who kill believers will believe they are doing God a service, is viewed as a prophecy not only of early Christian martyrdom but specifically of the final eschatological crisis.”
- Restorationist / Churches of Christ · AFFIRM
  “Jesus continues his farewell discourse, warning his disciples of coming excommunication and lethal persecution.”

Spécifique à la famille — caractéristique d’une seule famille

The Spirit's refusal to speak from Himself demonstrates perfect Trinitarian harmony and unity of will, precluding subordination.
2 affirment · 0 rejettent · 0 nuancent · 10 silencieuxAncienne SUPPORTRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (2)
- Eastern Orthodox · AFFIRM
  “John Chrysostom emphasizes that 'He shall not speak from himself' (v. 13) demonstrates the perfect harmony and consubstantiality within the Trinity, precluding any contradiction between the Spirit and the Father.”
- Oriental Orthodox · AFFIRM
  “Cyril argues in his Commentary on John that the Spirit is not subordinate to the Son but shares the single divine essence of the Father and the Son.”
The personal actions attributed to the Spirit, such as hearing and speaking, establish the Spirit's distinct personality.
2 affirment · 0 rejettent · 0 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (2)
- Methodist / Wesleyan / Holiness · AFFIRM
  “Furthermore, Richard Watson's Theological Institutes highlights this passage to affirm the orthodox understanding of the Trinity, emphasizing the Spirit's procession and distinct personal agency in revealing the things of Christ.”
- Classical Trinitarian Pentecostal · AFFIRM
  “He notes the personal actions attributed to the Spirit (hearing, speaking, guiding) while affirming the eternal Trinitarian relations wherein the Spirit glorifies the Son by drawing from the shared treasury of the Father and the Son.”
The sin of which the Spirit convicts the world is specifically the sin of unbelief in Christ.
2 affirment · 0 rejettent · 0 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (2)
- Lutheran · AFFIRM
  “Martin Luther, in his Sermons on the Gospel of St. John, characteristically interprets sin in verse 9 not as moral failure but as the ultimate sin of unbelief in Christ.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “John Wesley, in his Explanatory Notes Upon the New Testament, maps the Spirit's conviction of the world directly to the stages of grace: conviction of 'sin' identifies the root issue of unbelief;”
Christ's objective victory over the world assures the believer of internal victory and deliverance from the dominion of sin.
2 affirment · 0 rejettent · 0 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (2)
- Methodist / Wesleyan / Holiness · AFFIRM
  “In the Holiness tradition, this is not only a comfort in external tribulation but a guarantee of internal victory, assuring the sanctified believer that through Christ, they too can live victoriously over worldly desires and willful sin.”
- Seventh-day Adventist · AFFIRM
  “The Holy Spirit's conviction of sin, righteousness, and judgment is the means by which Christ's victory over the prince of this world is made effectual in overcoming sin in the believer.”

Spécifique à la tradition — une seule tradition

The Incarnate Word remains inseparably united with the Father even during His earthly mission and passion.
1 affirment · 0 rejettent · 0 nuancent · 11 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (1)
- Oriental Orthodox · AFFIRM
  “Furthermore, verse 32 ('I am not alone, because the Father is with me') is read as an affirmation of the Incarnate Word's inseparable union with the Father; even in His kenosis, the divine nature remains undivided, a key concept undergirding the one incarnate nature of God the Word.”
Christ's physical departure was necessary to detach the disciples from a carnal affection for His humanity.
1 affirment · 0 rejettent · 0 nuancent · 11 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (1)
- Catholic · AFFIRM
  “Regarding verse 7, Aquinas notes that Christ’s physical departure was necessary because the disciples' purely carnal affection for His humanity hindered their spiritual reception of the Paraclete.”
The Holy Spirit's conviction regarding sin, righteousness, and judgment provides a biblical warrant for the proper distinction between Law and Gospel.
1 affirment · 0 rejettent · 0 nuancent · 11 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (1)
- Lutheran · AFFIRM
  “The Formula of Concord, Solid Declaration, cites the Holy Spirit's work to reprove the world of sin as the definitive explanation of how the Spirit uses the Law to expose human depravity, while simultaneously revealing the Gospel.”
Jesus' prophecy of persecutors acting in God's name specifically foreshadows an eschatological crisis where apostate powers persecute the true remnant.
1 affirment · 0 rejettent · 0 nuancent · 11 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (1)
- Seventh-day Adventist · AFFIRM
  “The warning in verse 2, that those who kill believers will believe they are doing God a service, is viewed as a prophecy not only of early Christian martyrdom but specifically of the final eschatological crisis.”
The injunction to ask in Jesus' name forms a scriptural foundation for the continuous invocation of the Jesus Prayer.
1 affirment · 0 rejettent · 0 nuancent · 11 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (1)
- Eastern Orthodox · AFFIRM
  “Additionally, Christ's instruction to 'ask, and ye shall receive' in His name (v. 23-24) provides the scriptural bedrock for the hesychastic tradition of the Jesus Prayer, where the unceasing invocation of the Holy Name is practiced to attain peace and union with God amidst the tribulations of the world.”
The promise of the Spirit's coming undergirds the liturgical invocation (Epiclesis) in the Divine Liturgy.
1 affirment · 0 rejettent · 0 nuancent · 11 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (1)
- Oriental Orthodox · AFFIRM
  “Liturgically, the promise of the Spirit's coming (vv. 7, 13) provides the theological bedrock for the Epiclesis in the Oriental Orthodox Divine Liturgies, where the Church confidently invokes the Paraclete to descend upon the Eucharistic elements and the faithful.”
The contrast between the peace of Christ and the tribulation of the world establishes a commitment to nonresistance and a rejection of worldly power.
1 affirment · 0 rejettent · 0 nuancent · 11 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (1)
- Anabaptist / Mennonite · AFFIRM
  “Additionally, Menno Simons, in his 'Foundation of Christian Doctrine', drew heavily on John 16:33 to emphasize the inherent dualism between the peace of Christ and the tribulation of the world, reinforcing the tradition's commitment to nonresistance and the cross-bearing life.”

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

The Spirit taking what is the Son's demonstrates the double procession of the Holy Spirit from the Father and the Son.
4 affirment · 1 rejettent · 1 nuancent · 6 silencieuxAncienne MIXEDRéforme SUPPORTÉglises libres UNDETERMINED
qui a dit quoi (6)
- Catholic · AFFIRM
  “The Council of Florence drew on verse 15 ('All things that the Father has are mine') to formally articulate the procession of the Holy Spirit from the Father and the Son (Filioque).”
- Eastern Orthodox · DENY
  “Eastern Fathers interpret Christ's statement that the Spirit 'will take of mine, and will declare it to you' (v. 14-15) not as an assertion of the Spirit's hypostatic origin from the Son, but as proof of Their shared divine essence and the Spirit's economic manifestation through the Son.”
- Oriental Orthodox · QUALIFY
  “The Spirit does not learn from the Son as a pupil, but flows naturally from the Father through the Son, possessing all that the Son has by nature.”
- Anglican / Episcopal · AFFIRM
  “Confessionally, Christ's statements that he will 'send' the Comforter (v. 7) and that the Spirit will take what belongs to the Son (vv. 14-15) undergird Article V of the Thirty-Nine Articles, which asserts the procession of the Holy Ghost from both the Father and the Son.”
- Lutheran · AFFIRM
  “In Trinitarian dogmatics, Johann Gerhard's Loci Theologici leans on verses 13-15 to defend the Filioque, arguing that the Spirit receiving from what is Christ's demonstrates the Spirit's procession from both the Father and the Son, and confirming that the Spirit does not speak a new word but applies the objective work of Christ.”
- Reformed / Presbyterian · AFFIRM
  “In Reformed dogmatics, verses 14–15 are classical prooftexts for the 'filioque' clause and the economic manifestation of the immanent Trinity; the Spirit proceeds from the Father and the Son, receiving from the Son what the Son holds in common with the Father.”
The righteousness of which the Spirit convicts the world is Christ's alien righteousness, secured by his ascension to the Father.
1 affirment · 0 rejettent · 1 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres LEANING-CONTESTED
qui a dit quoi (2)
- Lutheran · AFFIRM
  “Furthermore, Luther reads the righteousness of verse 10 as Christ's alien righteousness; it is not human ethical striving, but Christ going to the Father to become the believers' justification.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “conviction of 'righteousness' refers to the justification and inward renewal secured by Christ's ascension;”
The Spirit's conviction of the world is a direct, inward work of sovereign grace that is necessary to bring a sinner to conversion.
2 affirment · 1 rejettent · 3 nuancent · 6 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres MIXED
qui a dit quoi (6)
- Anglican / Episcopal · AFFIRM
  “Within the evangelical wing, commentators like J.C. Ryle have emphasized the Spirit's conviction of the world (vv. 8-11) as the indispensable, primary work of grace necessary for individual awakening and conversion.”
- Reformed / Presbyterian · QUALIFY
  “Through the outward preaching of the Gospel, the Spirit works inwardly to convince the elect of their sin and their need for Christ's righteousness, while simultaneously rendering the reprobate without excuse.”
- Baptist · AFFIRM
  “Theologians and preachers, notably Charles Spurgeon in his 'Metropolitan Tabernacle Pulpit', have heavily relied on this passage to argue that human persuasion is insufficient for salvation; true regeneration requires the sovereign, convicting work of the Spirit.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “The promise of the Spirit's convicting work in verse 8 undergirds the tradition's evangelistic preaching; preachers rely on the Comforter to impart 'convincing grace' or prevenient grace to awaken sinners.”
- Seventh-day Adventist · QUALIFY
  “White also emphasizes the Spirit's role as the third person of the Godhead in The Desire of Ages, particularly in convicting the world of sin and judgment (verses 8-11), applying Christ's victory directly to the human heart to conquer the prince of this world.”
- Restorationist / Churches of Christ · DENY
  “Campbell and later theologians maintained that the Spirit does not operate directly upon a sinner's heart, but rather convicts the world through the rational evidence, testimony, and preaching delivered by the inspired apostles.”
The Holy Spirit convicts the world exclusively through the preaching and testimony of the apostolic Word, rather than through direct, unmediated internal operations.
2 affirment · 1 rejettent · 0 nuancent · 9 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres MIXED
qui a dit quoi (3)
- Reformed / Presbyterian · AFFIRM
  “Through the outward preaching of the Gospel, the Spirit works inwardly to convince the elect of their sin and their need for Christ's righteousness, while simultaneously rendering the reprobate without excuse.”
- Baptist · DENY
  “Preachers use verses 8-11 to call for dependence on the Holy Spirit during revivals and gospel invitations, recognizing that conviction of sin is the Spirit's work, not the preacher's.”
- Restorationist / Churches of Christ · AFFIRM
  “Campbell and later theologians maintained that the Spirit does not operate directly upon a sinner's heart, but rather convicts the world through the rational evidence, testimony, and preaching delivered by the inspired apostles.”
The promise that the Spirit will guide the disciples into all truth guarantees the indefectible transmission and development of Sacred Tradition.
2 affirment · 4 rejettent · 0 nuancent · 6 silencieuxAncienne SUPPORTRéforme LEANING-CONTESTEDÉglises libres LEANING-CONTESTED
qui a dit quoi (6)
- Catholic · AFFIRM
  “As affirmed by the Second Vatican Council, the Holy Spirit guarantees the indefectible transmission of the Apostolic faith, allowing the Church's understanding to grow over time without error.”
- Eastern Orthodox · AFFIRM
  “Furthermore, Christ’s statement, 'I have yet many things to say unto you, but ye cannot bear them now' (v. 12), is highlighted by Gregory Nazianzen as the basis for the progressive revelation of the Holy Spirit's full divinity, which the Church, guided by the Spirit into 'all truth' (v. 13), later articulated through the Ecumenical Councils.”
- Reformed / Presbyterian · DENY
  “Against both Rome (who appealed to the Spirit to validate unwritten ecclesiastical traditions) and the Radical Reformation 'enthusiasts' (who claimed direct, ongoing revelations), Calvin argued that the Spirit 'shall not speak of himself' but only takes what is Christ's.”
- Anabaptist / Mennonite · DENY
  “Furthermore, the promise that the Spirit of truth will guide believers (v. 13) is received not as a guarantee of institutional infallibility, but as the basis for communal discernment, where the Spirit illuminates the Scriptures for a congregation of obedient, yielded disciples.”
- Seventh-day Adventist · DENY
  “Christ's promise of the Spirit of Truth who will guide believers into all truth (verse 13) is a foundational text for the Adventist concept of present truth, the progressive unveiling of biblical doctrines, such as the heavenly sanctuary and the seventh-day Sabbath, culminating in the remnant church.”
- Restorationist / Churches of Christ · DENY
  “Because they were guided into all truth, the New Testament pattern is viewed as complete; there is no unrevealed truth left for modern times, a reading that grounds the tradition's cessationism and rejection of ongoing prophecy.”
The promise of being guided into all truth was given exclusively to the apostles, meaning the New Testament contains the complete, final revelation.
2 affirment · 4 rejettent · 2 nuancent · 4 silencieuxAncienne LEANING-CONTESTEDRéforme UNDETERMINEDÉglises libres MIXED
qui a dit quoi (8)
- Eastern Orthodox · DENY
  “Furthermore, Christ’s statement, 'I have yet many things to say unto you, but ye cannot bear them now' (v. 12), is highlighted by Gregory Nazianzen as the basis for the progressive revelation of the Holy Spirit's full divinity, which the Church, guided by the Spirit into 'all truth' (v. 13), later articulated through the Ecumenical Councils.”
- Anglican / Episcopal · QUALIFY
  “Conversely, the broad and progressive wings of the communion frequently appeal to verses 12-13 ('I have yet many things to say... but ye cannot bear them now') to articulate a dynamic theology of continuing revelation.”
- Reformed / Presbyterian · AFFIRM
  “Thus, the Spirit's work is to illuminate the apostolic witness to Christ, effectively closing the canon of special revelation.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “The promise that the Spirit of truth will 'guide you into all truth' in verse 13 is historically received not merely as intellectual illumination, but as the Spirit experientially leading the believer into the fullness of salvation and entire sanctification.”
- Anabaptist / Mennonite · DENY
  “Furthermore, the promise that the Spirit of truth will guide believers (v. 13) is received not as a guarantee of institutional infallibility, but as the basis for communal discernment, where the Spirit illuminates the Scriptures for a congregation of obedient, yielded disciples.”
- Classical Trinitarian Pentecostal · DENY
  “Donald Gee interprets this as a mandate for the ongoing validity of the gift of prophecy and words of wisdom, emphasizing that the Spirit continues to speak actively to the church today.”
- Seventh-day Adventist · DENY
  “Christ's promise of the Spirit of Truth who will guide believers into all truth (verse 13) is a foundational text for the Adventist concept of present truth, the progressive unveiling of biblical doctrines, such as the heavenly sanctuary and the seventh-day Sabbath, culminating in the remnant church.”
- Restorationist / Churches of Christ · AFFIRM
  “Exegetes like J.W. McGarvey emphasize that the promise of the Spirit to guide the disciples into 'all truth' was limited exclusively to the apostles.”
Jesus' statement that the disciples cannot bear all things now warrants the progressive, ongoing development of doctrine and theological reflection over time.
2 affirment · 2 rejettent · 1 nuancent · 7 silencieuxAncienne UNDETERMINEDRéforme MIXEDÉglises libres LEANING-CONTESTED
qui a dit quoi (5)
- Eastern Orthodox · AFFIRM
  “Furthermore, Christ’s statement, 'I have yet many things to say unto you, but ye cannot bear them now' (v. 12), is highlighted by Gregory Nazianzen as the basis for the progressive revelation of the Holy Spirit's full divinity, which the Church, guided by the Spirit into 'all truth' (v. 13), later articulated through the Ecumenical Councils.”
- Anglican / Episcopal · AFFIRM
  “Theologians like William Temple have used these verses to argue that the Spirit operates through reason and unfolding history, warranting doctrinal development and, in modern contexts, the Church's evolving discernment on social issues and inclusion.”
- Reformed / Presbyterian · DENY
  “The promise that the Spirit will guide the apostles into all truth means the Spirit will faithfully interpret Christ's teaching rather than deliver new, extrabiblical revelations, thereby binding Word and Spirit together.”
- Seventh-day Adventist · QUALIFY
  “Christ's promise of the Spirit of Truth who will guide believers into all truth (verse 13) is a foundational text for the Adventist concept of present truth, the progressive unveiling of biblical doctrines, such as the heavenly sanctuary and the seventh-day Sabbath, culminating in the remnant church.”
- Restorationist / Churches of Christ · DENY
  “Because they were guided into all truth, the New Testament pattern is viewed as complete; there is no unrevealed truth left for modern times, a reading that grounds the tradition's cessationism and rejection of ongoing prophecy.”
The Spirit's guidance into all truth validates the congregational community's interpretation of Scripture over institutional hierarchy.
1 affirment · 1 rejettent · 0 nuancent · 10 silencieuxAncienne LEANING-CONTESTEDRéforme UNDETERMINEDÉglises libres UNDETERMINED
qui a dit quoi (2)
- Catholic · DENY
  “Ecclesiologically, verse 13 ('he will guide you into all truth') is foundational for the Catholic understanding of Sacred Tradition and the Magisterium.”
- Anabaptist / Mennonite · AFFIRM
  “Furthermore, the promise that the Spirit of truth will guide believers (v. 13) is received not as a guarantee of institutional infallibility, but as the basis for communal discernment, where the Spirit illuminates the Scriptures for a congregation of obedient, yielded disciples.”
The Spirit's role in declaring things to come undergirds the ongoing operation of the gift of prophecy in the church.
1 affirment · 2 rejettent · 0 nuancent · 9 silencieuxAncienne UNDETERMINEDRéforme LEANING-CONTESTEDÉglises libres MIXED
qui a dit quoi (3)
- Reformed / Presbyterian · DENY
  “Against both Rome (who appealed to the Spirit to validate unwritten ecclesiastical traditions) and the Radical Reformation 'enthusiasts' (who claimed direct, ongoing revelations), Calvin argued that the Spirit 'shall not speak of himself' but only takes what is Christ's.”
- Classical Trinitarian Pentecostal · AFFIRM
  “The expectation that the Holy Spirit will 'declare things to come' directly informs the tradition's openness to prophetic words, spiritual gifts, and spontaneous divine direction during church services.”
- Restorationist / Churches of Christ · DENY
  “Because they were guided into all truth, the New Testament pattern is viewed as complete; there is no unrevealed truth left for modern times, a reading that grounds the tradition's cessationism and rejection of ongoing prophecy.”
The Spirit's guidance into all truth represents an experiential leading of the believer into the fullness of salvation and entire sanctification.
2 affirment · 1 rejettent · 0 nuancent · 9 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres MIXED
qui a dit quoi (3)
- Eastern Orthodox · AFFIRM
  “In Orthodox epistemology, the Spirit guiding into truth is not merely about transmitting propositions, but drawing the faithful into theosis—experiential participation in the life of the Trinity.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “The promise that the Spirit of truth will 'guide you into all truth' in verse 13 is historically received not merely as intellectual illumination, but as the Spirit experientially leading the believer into the fullness of salvation and entire sanctification.”
- Restorationist / Churches of Christ · DENY
  “Believers are taught not to seek direct, internal promptings or new revelations from the Spirit, but to read the apostolic writings where the Spirit's guidance is objectively preserved.”
Jesus' warning about killers acting in God's name condemns state-church religious coercion and defends liberty of conscience.
1 affirment · 0 rejettent · 2 nuancent · 9 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres LEANING-CONTESTED
qui a dit quoi (3)
- Baptist · AFFIRM
  “Historically, early dissenting Baptists such as Roger Williams looked to verse 2, where Jesus warns that persecutors will think they are doing 'God service,' as a prophetic description of state-church religious coercion.”
- Anabaptist / Mennonite · QUALIFY
  “This inverted the state churches' claims to divine authority, arguing that religious violence stems from a failure to know the Father or the Son (v. 3).”
- Seventh-day Adventist · QUALIFY
  “Ellen G. White frequently invokes this verse in The Great Controversy to describe the end-time persecution of the Sabbath-keeping remnant by an apostate religious union enforcing Sunday observance.”
The woman in labor serves as a type for the Church suffering in the world to bring forth spiritual children.
1 affirment · 0 rejettent · 1 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme LEANING-CONTESTEDÉglises libres UNDETERMINED
qui a dit quoi (2)
- Catholic · AFFIRM
  “Furthermore, Augustine reads the woman in labor (verse 21) typologically as the Church, which groans in the tribulation of this age to bring forth spiritual children, anticipating the joy of the world to come.”
- Reformed / Presbyterian · QUALIFY
  “Jesus uses the metaphor of childbirth to explain that the disciples' impending sorrow at his death will be transformed into permanent joy at his resurrection and ascension.”
The instruction to ask the Father in Jesus' name regulates prayer by requiring believers to approach God exclusively upon the merit and mediation of the Son.
1 affirment · 0 rejettent · 1 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme UNDETERMINEDÉglises libres LEANING-CONTESTED
qui a dit quoi (2)
- Reformed / Presbyterian · AFFIRM
  “The chapter also regulates prayer (vv. 23–24): praying 'in my name' is treated not as a rhetorical formula added to the end of a petition, but as an approach to the Father strictly through the sole mediation and covenantal merit of Christ.”
- Restorationist / Churches of Christ · QUALIFY
  “Additionally, Jesus' explicit instructions to ask the Father in his name provide the pattern for all Christian prayer, cementing the universal practice within the tradition of directing corporate and private prayers to the Father and concluding them with 'in Jesus name.'”
The promise of answered prayer in Jesus' name establishes the unmediated access to God and soul competency of the individual believer.
1 affirment · 1 rejettent · 0 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme LEANING-CONTESTEDÉglises libres UNDETERMINED
qui a dit quoi (2)
- Reformed / Presbyterian · DENY
  “The chapter also regulates prayer (vv. 23–24): praying 'in my name' is treated not as a rhetorical formula added to the end of a petition, but as an approach to the Father strictly through the sole mediation and covenantal merit of Christ.”
- Baptist · AFFIRM
  “Finally, the promise of the Spirit guiding believers into truth (verse 13) and the invitation to ask the Father directly in Jesus' name (verses 23-27) are read as foundational to the priesthood of all believers and 'soul competency.'”

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.

¹I have spoken these things to you, so that you may not be caused to stumble. ²They will put you out of the synagogues; indeed, an hour is coming when everyone who kills you will think that he offers a service to God. ³And these things they will do to you, because they have not known the Father nor me. ⁴But I have spoken these things to you, so that when their hour comes, you may remember them, that I told you about them. And I did not tell you these things from the beginning, because I was with you. ⁵But now I am going away to the one who sent me, and none of you asks me, 'Where are you going?' ⁶But because I have spoken these things to you, sorrow has filled your heart. ⁷Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you; but if I depart, I will send him to you. ⁸And when he comes, he will convict the world concerning sin, and concerning righteousness, and concerning judgment: ⁹concerning sin indeed, because they do not believe in me; ¹⁰concerning righteousness, because I am going away to my Father, and you see me no longer; ¹¹and concerning judgment, because the ruler of this world has been judged. ¹²I still have many things to say to you, but you cannot bear them now. ¹³But when he, the Spirit of the truth, comes, he will guide you into all the truth. For he will not speak from himself, but whatever he hears he will speak, and he will declare to you the things that are coming. ¹⁴He will glorify me, because he will take of mine and will declare it to you. ¹⁵All things whatever the Father has are mine; therefore I said that he takes of mine and will declare it to you. ¹⁶A little while and you see me no longer, and again a little while and you will see me, because I am going away to the Father. ¹⁷Therefore some of his disciples said to one another, 'What is this that he says to us, "A little while and you do not see me, and again a little while and you will see me", and, "Because I am going away to the Father"?' ¹⁸So they were saying, 'What is this that he says, "the little while"? We do not know what he is saying.' ¹⁹Jesus therefore perceived that they wanted to ask him, and he said to them, 'Are you inquiring among yourselves concerning this, that I said, "A little while and you do not see me, and again a little while and you will see me"?' ²⁰Amen, amen, I say to you, that you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy. ²¹The woman, when she is giving birth, has sorrow because her hour has come; but when she has given birth to the child, she no longer remembers the anguish, for the joy that a human being was born into the world. ²²And you therefore now indeed have sorrow; but I will see you again, and your heart will rejoice, and no one will take your joy away from you. ²³And in that day you will ask me no questions. Amen, amen, I say to you, whatever you ask the Father in my name, he will give it to you. ²⁴Until now you have asked for nothing in my name; ask and you will receive, so that your joy may be made full. ²⁵I have spoken these things to you in figures of speech; an hour is coming when I will no longer speak to you in figures of speech, but will tell you plainly concerning the Father. ²⁶In that day you will ask in my name, and I do not say to you that I will ask the Father for you; ²⁷for the Father himself loves you, because you have loved me, and have believed that I came out from God. ²⁸I came out from the Father and have come into the world; again, I am leaving the world and going to the Father. ²⁹His disciples say to him, 'Look, now you are speaking plainly, and are using no figure of speech. ³⁰Now we know that you know all things, and do not need for anyone to question you; by this we believe that you came out from God.' ³¹Jesus answered them, 'Do you now believe? ³²Look, an hour is coming, and has now come, when you will be scattered, each to his own, and you will leave me alone; and yet I am not alone, because the Father is with me. ³³I have spoken these things to you, so that in me you may have peace. In the world you have tribulation; but take courage, I have overcome the world.'

Choix effectués — chaque conflit que le rendu a tranché

Verset	Source	Options	Choix	Pourquoi	Cat.
v1	Ταῦτα λελάληκα ὑμῖν	"These things have I spoken unto you" (T), "I have spoken these things to you" (S, A)	I have spoken these things to you	Updates syntax to a contemporary register while preserving the refrain structure.	stylistic
v7	ὁ παράκλητος	"Comforter" (T), "Counselor" (T), "Paraclete" (T, A), "Advocate" (S, A)	Advocate	Captures the legal/forensic nuance of paraklētos as supported by academic analysis without being an untranslated transliteration.	lexical
v8	ἐλέγξει	"reprove" (T), "convict" (T, S), "bring demonstration to" (T), "convince" (T)	convict	Aligns with the universal Christian agreement that the Paraclete will convict the world of sin, righteousness, and judgment.	interpretive
v10	οὐκέτι θεωρεῖτέ	"see me no more" (T), "behold me no more" (T), "see me no longer" (S)	see me no longer	Accurately translates the adverb ouketi and avoids the archaic 'behold'.	lexical
v10	τὸν πατέρα μου	"the Father" (T), "my Father" (T, S)	my Father	Follows the explicit Greek pronoun 'mou' in the source text.	textual
v13	τὸ πνεῦμα τῆς ἀληθείας	"the Spirit of truth" (T), "the Spirit of the truth" (S, A)	the Spirit of the truth	Preserves the double definite article from the original language.	grammatical
v16	οὐκέτι θεωρεῖτέ	"not see me" (T), "behold me no more" (T), "see me no longer" (S)	see me no longer	Reflects the Greek ouketi strictly and removes the archaic 'behold' per instruction.	lexical
v17	οὐ θεωρεῖτέ	"behold me not" (T), "not see me" (T), "do not see me" (S)	do not see me	Replaces the archaic 'behold' with plain contemporary English for theōreite.	lexical
v19	οὐ θεωρεῖτέ	"behold me not" (T), "do not see me" (S, A)	do not see me	Consistently translates theōreite without the archaic 'behold'.	lexical
v21	ἄνθρωπος	"man" (T), "human being" (T, S)	human being	Translates anthrōpos correctly as a generic human offspring.	lexical
v29	ἴδε	"Lo" (T), "Behold" (T), "Look" (S)	Look	Removes the archaic 'behold' in favor of modern English.	lexical
v32	ἰδοὺ	"Behold" (T), "Look" (S)	Look	Modernizes the interjection idou from the archaic 'behold'.	lexical

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.