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Jean 21

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1After these things, Jesus revealed himself again to the disciples by the Sea of Tiberias; and he revealed himself in this way: 2Gathered together were Simon Peter, and Thomas the one called Didymus, and Nathanael the one from Cana of Galilee, and the ones of Zebedee, and two others of his disciples. 3Simon Peter says to them, "I am going fishing." They say to him, "We also are coming with you." They went out and immediately entered into the boat, and in that night they caught nothing. 4But when morning had already come, Jesus stood on the shore; yet the disciples did not know that it was Jesus. 5Therefore Jesus says to them, "Children, you do not have any fish, do you?" They answered him, "No." 6And he said to them, "Cast the net on the right side of the boat, and you will find some." Therefore they cast it, and now they were not able to haul it in from the multitude of fish. 7Therefore that disciple whom Jesus loved says to Peter, "It is the Lord!" Therefore Simon Peter, having heard that it is the Lord, tied his outer garment around himself, for he was naked, and threw himself into the sea. 8But the other disciples came in the little boat—for they were not far from the land, but about two hundred cubits away—dragging the net of fish. 9So when they got out onto the land, they see a charcoal fire lying there, and fish lying upon it, and bread. 10Jesus says to them, "Bring some of the fish that you have just caught." 11Therefore Simon Peter went up and hauled the net to the land, full of one hundred fifty-three large fish; and though there were so many, the net was not torn. 12Jesus says to them, "Come, have breakfast." Now none of the disciples dared to ask him, "Who are you?" knowing that it is the Lord. 13Jesus comes and takes the bread and gives it to them, and the fish likewise. 14This was now the third time Jesus was revealed to his disciples after he was raised from the dead. 15So when they had breakfasted, Jesus says to Simon Peter, "Simon, son of John, do you love me more than these?" He says to him, "Yes, Lord, you know that I have affection for you." He says to him, "Feed my lambs." 16He says to him again a second time, "Simon, son of John, do you love me?" He says to him, "Yes, Lord, you know that I have affection for you." He says to him, "Shepherd my sheep." 17He says to him the third time, "Simon, son of John, do you have affection for me?" Peter was grieved because he said to him the third time, "Do you have affection for me?" And he says to him, "Lord, you know all things; you know that I have affection for you." Jesus says to him, "Feed my sheep. 18Amen, amen, I tell you: when you were younger, you girded yourself and walked where you wished; but when you grow old, you will stretch out your hands, and another will gird you and carry you where you do not wish." 19Now this he said, signifying by what kind of death he would glorify God. And having said this, he says to him, "Follow me." 20Peter, turning around, sees the disciple whom Jesus loved following, who also had leaned back on his chest at the supper and had said, "Lord, who is the one betraying you?" 21Therefore Peter, seeing this one, says to Jesus, "Lord, and what about this one?" 22Jesus says to him, "If I wish him to remain until I come, what is that to you? You follow me." 23Therefore this word went out among the brothers that that disciple does not die. Yet Jesus did not say to him that he does not die, but, "If I wish him to remain until I come, what is that to you?" 24This is the disciple witnessing concerning these things, and the one who wrote these things; and we know that his witness is true. 25But there are also many other things that Jesus did, which, if they should be written one by one, I suppose that not even the world itself would have room for the books being written. Amen.

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Ce sur quoi les traditions s’accordent

Across all families, it is universally affirmed that Jesus questions Simon Peter's love three times, deliberately mirroring and healing his earlier threefold denial, and commands him to feed His lambs and sheep. It is broadly maintained that Jesus prepares and shares a breakfast of bread and fish with the disciples on the shore, and that His rebuke regarding the Beloved Disciple's fate commands believers to focus on their own individual discipleship rather than comparing vocations or destinies… Connectez-vous pour lire le consensus complet →

Partagé par la plupart, mais pas par toutes

  • Jesus prepares and shares a breakfast of bread and fish with the disciples on the shore. (8 affirm)
  • Jesus' rebuke regarding the Beloved Disciple's fate commands believers to focus on their own individual discipleship rather than comparing vocations or destinies with others. (9 affirm)

Là où les traditions diffèrent

  • Jesus directs the disciples to a miraculous catch of fish after a night of fruitless fishing.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: QUALIFY; reformed: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM

  • Jesus' command to feed His sheep establishes the supreme pastoral jurisdiction and primacy of the Petrine office.

    catholic: AFFIRM; orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY; anabaptist: DENY; restorationist: DENY

  • The command to feed the sheep establishes a pastoral mandate shared equally by all bishops and ministers.

    catholic: DENY; orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY

  • The command to feed the sheep defines pastoral ministry primarily as preaching the Word and administering the sacraments.

    lutheran: QUALIFY; reformed: QUALIFY; baptist: QUALIFY

  • The threefold questioning publicly restores Peter to the apostolic office he had jeopardized.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY

  • The interaction between Jesus and Peter provides a model for restorative congregational discipline rather than punitive condemnation.

    catholic: QUALIFY; anglican: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM

  • The command 'follow me' requires immediate obedience to the gospel, disregarding the actions or differing traditions of others.

    lutheran: QUALIFY; anabaptist: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The assertion that the world could not contain the books of Jesus' deeds affirms that the written biblical record is bounded and entirely sufficient for faith and practice.

    orthodox: DENY; reformed: AFFIRM; baptist: AFFIRM; pentecostal: DENY; restorationist: AFFIRM

  • The inexhaustible nature of Jesus' unwritten deeds demonstrates the necessity of the living Holy Tradition alongside written Scripture.

    orthodox: AFFIRM; reformed: DENY; baptist: DENY; restorationist: DENY

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

The narrative of John 21 serves as an epilogue to the Gospel, detailing a post-resurrection appearance of Jesus by the Sea of Tiberias. It features a miraculous catch of 153 fish by seven disciples acting under the direction of the unrecognized risen Christ. Upon recognizing the Lord, Peter swims to shore, where Jesus has prepared a breakfast of bread and fish over a charcoal fire. The narrative culminates in a direct dialogue between Jesus and Simon Peter, where Jesus asks him three times about his love and commands him to feed His sheep. The chapter concludes with a prophecy of Peter's martyrdom and clarifies a rumor concerning the Beloved Disciple's lifespan, explicitly affirming this disciple's witness as the source of the written Gospel. Reception: The Catholic tradition reads this chapter as a cornerstone for ecclesiology, particularly concerning the Petrine ministry. Both Latin and Eastern Fathers recognize Jesus' threefold questioning of Peter (vv. 15-17) as a deliberate, medicinal reversal of his threefold denial during the Passion. Cyril of Alexandria and Augustine both teach that Peter's apostolic mandate is healed and restored through this repeated profession of love. For the Catholic communion, Jesus' commands to feed His lambs and sheep (vv. 15-17) form the scriptural foundation for the primacy of the Pope. The First Vatican Council explicitly cites these verses to define that Christ conferred upon Peter the jurisdiction of supreme shepherd over the whole flock. The Second Vatican Council reaffirms this Petrine primacy while integrating it with the collegiality of all bishops. Eastern Catholic churches affirm this Petrine ministry of unity, drawing on shared Greek Fathers like John Chrysostom, who notes that Christ entrusts Peter with the care and presidency of the brethren, though Eastern theology characteristically emphasizes that this primacy operates within a synodal framework. Furthermore, the miraculous catch of fish is read typologically. Augustine famously contrasts this catch with the one in Luke 5: there the nets tear, representing the Church in history mixed with good and bad; here, the net is unbroken (v. 11), symbolizing the perfect unity of the eschatological Church. Augustine mathematically allegorizes the 153 fish as the sum of integers from 1 to 17 (10 for the Decalogue, 7 for the Holy Spirit), representing the totality of the elect.

Eastern Orthodox

The chapter recounts a post-resurrection appearance of Jesus to seven disciples at the Sea of Tiberias. After a night of fruitless fishing, Jesus directs them to a miraculous catch, leading the beloved disciple to recognize him. Jesus provides a meal of bread and fish cooked over charcoal. In a direct exchange, Jesus asks Simon Peter three times if he loves him, commanding him to 'feed my sheep' and predicting Peter's future martyrdom. The chapter concludes with Jesus' enigmatic comment about the beloved disciple's fate, an attestation of the beloved disciple's authorship, and a concluding reflection on the inexhaustible number of Jesus' deeds. Reception: Eastern Orthodox tradition reads this chapter as deeply sacramental, ecclesiological, and apophatic. The meal of fish and bread prepared on coals (verses 9-13) is received as a demonstration of the physical reality of the bodily resurrection and as a profound Eucharistic symbol, prefiguring the eschatological banquet. The unbroken net holding one hundred fifty-three fish (verse 11) is commonly understood by Greek Fathers, such as Cyril of Alexandria, to symbolize the unity and catholicity of the Church, which gathers the fullness of the nations without being torn by schism. The threefold questioning of Peter (verses 15-17) is a central text for Orthodox ecclesiology. Read in the context of patristic consensus, the threefold confession of love is understood as the medicinal healing of Peter's threefold denial during the Passion. The command to 'feed my sheep' is received not as the conferral of exclusive, universal supremacy over the rest of the apostles (as in Roman Catholic papal claims), but as Peter's restoration to the apostolic college. Cyril of Alexandria and John Chrysostom both emphasize that this pastoral commission to shepherd the flock is shared equally by all the apostles and their successors, the bishops. Finally, the concluding verse (verse 25), which asserts that the world itself could not contain the books that would be written, serves as a scriptural anchor for Orthodox apophatic theology. It signifies that the mystery of the incarnate Word and His divine acts cannot be exhaustively comprehended by human intellect or confined to written text, thus necessitating the living Holy Tradition of the Church.

Oriental Orthodox

John 21 serves as an epilogue to the Gospel, detailing Jesus' third post-resurrection appearance to His disciples. Set at the Sea of Tiberias, it recounts a night of unsuccessful fishing that is reversed at dawn by Jesus' command to cast the net on the right side of the boat, resulting in a massive catch of 153 fish. Jesus then shares a breakfast of bread and fish with them, prepared over a charcoal fire. In the subsequent dialogue, Jesus asks Peter three times if he loves Him, countering Peter's earlier threefold denial, and commissions him to 'feed my sheep.' The chapter concludes with a prophecy of Peter's eventual martyrdom and a clarification regarding a rumor about the Beloved Disciple's longevity, affirming the truthfulness of the Gospel's witness. Reception: The Oriental Orthodox tradition relies profoundly on the typological exegesis of Cyril of Alexandria to read this chapter. In his *Commentary on John*, the narrative is understood as a grand allegory of the Church's eschatological mission. The fruitless night of fishing represents the time before the Resurrection—or the labor of the prophets under the Law—which yielded little without Christ. The dawn and the command to cast the net on the 'right side' signify the post-Resurrection era, where the apostolic preaching gathers the righteous into the Kingdom. Cyril interprets the 153 fish numerologically: 100 represents the fullness of the Gentile converts (the perfect number indicating totality), 50 signifies the remnant of Israel saved by grace, and the number 3 points to the Holy Trinity, to whose glory the entire Church is gathered. The net that does not break, despite the immense catch, is a vital image demonstrating the indestructible, dogmatic unity of the one Church. The restoration of Peter is central to miaphysite pastoral theology. Cyril and later fathers like Severus of Antioch emphasize that Christ did not merely forgive Peter; He required a threefold confession of love to specifically and surgically heal the wounds of his threefold denial. This establishes that pastoral authority in the Church is fundamentally predicated on a tested, intense love for the Lord, and it confirms the complete restoration of fallen humanity through repentance.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 2Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 3Simon Peter said to them, “I’m going fishing.” They told him, “We are also coming with you.” They immediately went out and entered into the boat. That night, they caught nothing. 4But when day had already come, Jesus stood on the beach; yet the disciples didn’t know that it was Jesus. 5Jesus therefore said to them, “Children, have you anything to eat?” They answered him, “No.” 6He said to them, “Cast the net on the right side of the boat, and you will find some.” They cast it therefore, and now they weren’t able to draw it in for the multitude of fish. 7That disciple therefore whom Jesus loved said to Peter, “It’s the Lord!” So when Simon Peter heard that it was the Lord, he wrapped his coat around himself (for he was naked), and threw himself into the sea. 8But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. 9So when they got out on the land, they saw a fire of coals there, with fish and bread laid on it. 10Jesus said to them, “Bring some of the fish which you have just caught.” 11Simon Peter went up, and drew the net to land, full of one hundred fifty-three great fish. Even though there were so many, the net wasn’t torn. 12Jesus said to them, “Come and eat breakfast!” None of the disciples dared inquire of him, “Who are you?” knowing that it was the Lord. 13Then Jesus came and took the bread, gave it to them, and the fish likewise. 14This is now the third time that Jesus was revealed to his disciples after he had risen from the dead. 15So when they had eaten their breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love me more than these?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Feed my lambs.” 16He said to him again a second time, “Simon, son of Jonah, do you love me?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Tend my sheep.” 17He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time, “Do you have affection for me?” He said to him, “Lord, you know everything. You know that I have affection for you.” Jesus said to him, “Feed my sheep. 18Most certainly I tell you, when you were young, you dressed yourself and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you and carry you where you don’t want to go.” 19Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, “Follow me.” 20Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus loved, the one who had also leaned on Jesus’ chest at the supper and asked, “Lord, who is going to betray you?” 21Peter, seeing him, said to Jesus, “Lord, what about this man?” 22Jesus said to him, “If I desire that he stay until I come, what is that to you? You follow me.” 23This saying therefore went out among the brothers that this disciple wouldn’t die. Yet Jesus didn’t say to him that he wouldn’t die, but, “If I desire that he stay until I come, what is that to you?” 24This is the disciple who testifies about these things, and wrote these things. We know that his witness is true. 25There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn’t have room for the books that would be written.

KJV · King James Version

1After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself. 2There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. 3Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. 4But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. 5Then Jesus saith unto them, Children, have ye any meat? They answered him, No. 6And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea. 8And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. 9As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 10Jesus saith unto them, Bring of the fish which ye have now caught. 11Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. 12Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. 13Jesus then cometh, and taketh bread, and giveth them, and fish likewise. 14This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead. 15So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. 17He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. 18Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 19This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me. 20Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? 21Peter seeing him saith to Jesus, Lord, and what shall this man do? 22Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. 23Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? 24This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. 25And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

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Différences qui changent le sens (69)
  • v1 [grammatical]: Translates the demonstrative pronoun as plural 'these things' versus singular 'this'. — “these things” (WEB, KJV, ASV, DARBY, WEBSTER) vs “did” (YLT) vs “this” (DRC)
  • v1 [lexical]: Different translations of the verb meaning to reveal, show, or manifest. — “shewed” (KJV, DRC) vs “manifested” (ASV, DARBY) vs “revealed” (WEB) vs “manifest” (YLT) vs “showed” (WEBSTER)
  • v2 [grammatical]: Different phrasing to describe origin ('of', 'from', or 'who was of/from'). — “of” (WEB, KJV, ASV, WEBSTER) vs “who was” (DARBY, DRC) vs “from” (YLT)
  • v2 [grammatical]: Translates the genitive of location as 'in' versus 'of'. — “in” (WEB, KJV, ASV, WEBSTER) vs “of” (YLT, DARBY, DRC)
  • v2 [stylistic]: Modernized pluralization of 'other' versus 'others'. — “others” (WEB, YLT, DARBY, WEBSTER, DRC) vs “other” (KJV, ASV)
  • v3 [stylistic]: (vv 3, 6, 10, 12, 15, 16, 17, 19, 22) Different forms and tenses of the verb 'to say' and preposition 'to'. — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v3 [stylistic]: Archaic versus modern expression for going fishing. — “I go a fishing” (KJV, ASV, WEBSTER, DRC) vs “I’m going” (WEB) vs “away to fish” (YLT) vs “to fish” (DARBY)
  • v3 [stylistic]: Different forms of the verb 'to say' or 'to tell' and preposition 'to'. — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “told” (WEB)
  • v3 [lexical]: Translates the verb of motion as 'come' or 'go'. — “come” (ASV, DARBY, DRC) vs “also go” (KJV, WEBSTER) vs “are coming” (WEB) vs “we also” (YLT)
  • v3 [stylistic]: Archaic versus modern second-person pronoun and inclusion of conjunction. — “thee” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “And” (DRC)
  • v3 [stylistic]: Translates the directional adverb as 'forth' versus 'out'. — “forth” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “out” (WEB)
  • v3 [lexical]: Translates the verb for catching fish as 'caught' or 'took'. — “they caught” (WEB, KJV, YLT, WEBSTER, DRC) vs “took” (ASV, DARBY)
  • v4 [stylistic]: Archaic versus modern phrasing of a negative verb. — “knew not” (KJV, ASV, WEBSTER, DRC) vs “didn’t know” (WEB) vs “did know” (YLT) vs “however did know” (DARBY)
  • v5 [grammatical]: Different handling and placement of the conjunction 'therefore' and the verb of speaking. — “therefore said to” (WEB, DRC) vs “saith unto” (KJV) vs “therefore” (ASV) vs “therefore to” (YLT) vs “therefore says to” (DARBY) vs “to” (WEBSTER)
  • v6 [lexical]: Translates the directional preposition as 'on' versus 'at'. — “on” (WEB, KJV, ASV, WEBSTER, DRC) vs “at” (YLT, DARBY)
  • v6 [lexical]: Translates the vessel as 'boat' versus 'ship'. — “boat” (WEB, ASV, YLT, WEBSTER) vs “ship” (KJV, DARBY, DRC)
  • v6 [stylistic]: Archaic versus modern second-person pronouns and auxiliary verbs. — “ye shall” (KJV, ASV, YLT, WEBSTER) vs “you will” (WEB) vs “will” (DARBY) vs “you” (DRC)
  • v6 [lexical]: Translates the preposition indicating cause as 'for', 'from', or 'in'. — “for” (KJV, ASV, WEBSTER, DRC) vs “from” (YLT, DARBY) vs “in” (WEB)
  • v6 [stylistic]: Pluralized form 'fishes' versus collective 'fish'. — “fishes” (KJV, ASV, DARBY, WEBSTER, DRC) vs “fish” (WEB) vs “the” (YLT)
  • v7 [stylistic]: Different tenses and forms of the verb 'to say' alongside the preposition. — “said to” (WEB, DRC) vs “loved saith unto” (KJV, ASV) vs “was loving to” (YLT) vs “says to” (DARBY) vs “to” (WEBSTER)
  • v8 [lexical]: Translates the conjunction as 'And' versus 'But'. — “And” (KJV, YLT, DARBY, WEBSTER) vs “But” (WEB, ASV, DRC)
  • v8 [lexical]: Translates the vessel as a generic 'boat' or specifically a 'little ship' / 'small boat', with varying prepositions. — “the boat” (WEB, ASV) vs “in a little ship” (KJV) vs “by the boat” (YLT) vs “the small boat” (DARBY) vs “boat” (WEBSTER) vs “the” (DRC)
  • v8 [stylistic]: Different expressions denoting approximation ('about' versus 'as it were'). — “about” (WEB, ASV, YLT) vs “as it were” (KJV, WEBSTER, DRC) vs “somewhere about” (DARBY)
  • v8 [grammatical]: Different prepositional phrasing to describe the net containing fish. — “with fishes” (KJV, WEBSTER, DRC) vs “full of fish” (WEB) vs “full of” (ASV) vs “of the” (YLT) vs “of” (DARBY)
  • v9 [grammatical]: Different English conjunctions and phrasing for the temporal clause. — “As soon then as” (KJV, WEBSTER, DRC) vs “So when” (WEB, ASV) vs “when therefore” (YLT, DARBY)
  • v9 [lexical]: Translates the verb of disembarking as 'got out', 'came', or 'went out'. — “got out on the” (WEB) vs “were come to” (KJV) vs “got out upon the” (ASV) vs “came the” (YLT) vs “went out on the” (DARBY) vs “had” (WEBSTER) vs “came” (DRC)
  • v9 [lexical]: Different tenses and words for seeing or beholding. — “saw a fire of” (WEB, KJV, WEBSTER) vs “see” (ASV, DARBY) vs “behold” (YLT) vs “hot” (DRC)
  • v9 [grammatical]: Different phrasing for the participle indicating the fish were placed on the fire. — “there and” (KJV, ASV, DARBY, WEBSTER) vs “lying a” (YLT, DRC) vs “with” (WEB)
  • v10 [grammatical]: Different ways of expressing the partitive idea ('some' versus 'of'/'from'). — “of” (KJV, ASV, DARBY, WEBSTER) vs “some” (WEB) vs “ye from” (YLT) vs “hither” (DRC)
  • v11 [lexical]: Translates the preposition denoting direction to the land. — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “up on the” (YLT) vs “the” (DARBY)
  • v11 [stylistic]: Differences in expressing the number 'one hundred' and phrasing of the nouns. — “a” (ASV, DARBY, WEBSTER) vs “one” (WEB, DRC) vs “great fishes an” (KJV, YLT)
  • v11 [lexical]: Translates the verb describing the net tearing as 'rent', 'torn', or 'broken'. — “was not rent” (ASV, YLT, DARBY) vs “was not” (WEBSTER, DRC) vs “wasn’t torn” (WEB) vs “broken” (KJV)
  • v12 [lexical]: Translates the verb for eating the morning meal as 'dine', 'eat breakfast', or 'break your fast'. — “and dine And” (KJV, WEBSTER, DRC) vs “eat breakfast” (WEB) vs “break your fast” (ASV) vs “ye” (YLT) vs “But” (DARBY)
  • v12 [stylistic]: Archaic versus modern phrasing of 'are you'. — “art thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “are you” (WEB)
  • v13 [stylistic]: Different tenses (past versus historical present) of the verb 'to take'. — “taketh” (KJV, WEBSTER, DRC) vs “took the” (WEB) vs “the” (ASV) vs “take the” (YLT) vs “takes the” (DARBY)
  • v13 [stylistic]: Different tenses (past versus historical present) of the verb 'to give'. — “and giveth” (KJV, ASV, WEBSTER, DRC) vs “gave it to” (WEB) vs “give to” (YLT) vs “gives it to” (DARBY)
  • v13 [stylistic]: Translates the adverb as 'likewise' versus 'in like manner'. — “likewise” (WEB, KJV, ASV, WEBSTER) vs “in like manner” (YLT, DARBY, DRC)
  • v14 [lexical]: Translates the adverb as 'now' or 'already'. — “now the” (WEB, KJV, ASV, WEBSTER, DRC) vs “a” (YLT) vs “already” (DARBY)
  • v14 [lexical]: Translates the verb meaning to reveal or manifest. — “was manifested” (ASV, YLT, DRC) vs “was revealed” (WEB) vs “shewed himself” (KJV) vs “had been manifested” (DARBY) vs “showed” (WEBSTER)
  • v14 [grammatical]: Translates the article either literally as 'the' or possessively as 'his'. — “his” (WEB, KJV, YLT, WEBSTER, DRC) vs “the” (ASV, DARBY)
  • v15 [textual]: (vv 15, 16) Textual variant and translation choices for the name of Peter's father (Jonas/Jonah vs John). — “Jonas lovest thou” (KJV, DARBY, WEBSTER) vs “John” (ASV, DRC) vs “Jonah do you love” (WEB) vs “dost love” (YLT)
  • v15 [stylistic]: (vv 15, 16) Archaic versus modern expression of affirmation. — “Yea” (KJV, ASV, DARBY, DRC) vs “Yes” (WEB, YLT, WEBSTER)
  • v15 [stylistic]: (vv 15, 16, 18) Archaic versus modern second-person pronoun and verb tense. — “thou knowest” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you know” (WEB) vs “hast known” (YLT)
  • v15 [lexical]: (vv 15, 16) Translates the specific Greek verb for love with different nuances. — “love thee” (KJV, ASV, WEBSTER, DRC) vs “have affection for you” (WEB) vs “dearly” (YLT) vs “am attached to” (DARBY)
  • v16 [lexical]: Translates the verb for tending a flock as 'tend', 'feed', or 'shepherd'. — “Tend” (WEB, ASV, YLT) vs “Feed” (KJV, WEBSTER, DRC) vs “Shepherd” (DARBY)
  • v16 [textual]: Textual variant reading 'sheep' versus 'lambs'. — “sheep” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “lambs” (DRC)
  • v17 [stylistic]: Different verbs or phrasing to introduce the spoken question. — “to” (YLT, DARBY, WEBSTER) vs “said unto” (KJV, ASV) vs “asked” (WEB) vs “had to” (DRC)
  • v17 [stylistic]: Archaic versus modern preposition 'to'. — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v18 [lexical]: Translates the dual affirmation as 'Verily, verily', 'Most certainly', or 'Amen, amen'. — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
  • v18 [stylistic]: Different verbs for speaking and modernization of pronouns. — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto thee” (KJV, ASV) vs “tell you” (WEB)
  • v18 [stylistic]: Archaic versus modern auxiliary verb ('shalt' versus 'will'). — “thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you will” (WEB)
  • v18 [stylistic]: Archaic versus modern possessive pronoun and adverbial phrasing. — “forth thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “out your” (WEB)
  • v18 [stylistic]: Archaic 'gird' versus modern 'dress' and modernization of pronouns. — “shall gird thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will dress you” (WEB) vs “will” (YLT)
  • v19 [grammatical]: Different auxiliary verbs for the future or conditional sense ('should', 'would', or 'shall'). — “should” (KJV, ASV, DARBY, WEBSTER, DRC) vs “would” (WEB) vs “shall” (YLT)
  • v20 [grammatical]: Different phrasing for the relative clause describing the beloved disciple. — “who” (ASV, DARBY, WEBSTER, DRC) vs “the one who had” (WEB) vs “loved following which” (KJV) vs “was loving who” (YLT)
  • v20 [lexical]: Translates the verb describing the posture at the supper. — “leaned” (WEB, KJV, WEBSTER, DRC) vs “back” (ASV) vs “reclined in the supper” (YLT) vs “at supper” (DARBY)
  • v20 [stylistic]: Different verbs of speaking and translation of the title 'Lord' or 'Sir'. — “who” (ASV, DARBY, WEBSTER, DRC) vs “asked who” (WEB) vs “said Lord which” (KJV) vs “Sir who” (YLT)
  • v20 [lexical]: Different tenses and vocabulary for the act of betrayal. — “he that betrayeth thee” (KJV, ASV, WEBSTER) vs “going to betray you” (WEB) vs “who is delivering up” (YLT) vs “it delivers up” (DARBY) vs “shall betray” (DRC)
  • v21 [grammatical]: Different ways of supplying verbs or prepositions for the elliptical question 'and what of this man?' — “shall” (KJV, ASV, WEBSTER, DRC) vs “of” (YLT, DARBY) vs “about” (WEB)
  • v22 [grammatical]: (vv 22, 23) Different handling of the conditional or resultative clause structure. — “If” (WEB, KJV, ASV, DARBY, WEBSTER) vs “him” (YLT) vs “So” (DRC)
  • v22 [stylistic]: Archaic versus modern second-person pronoun and imperative phrasing. — “thee follow thou” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you You” (WEB) vs “be following” (YLT)
  • v23 [grammatical]: Different word order and phrasing for the negative verb 'did not say'. — “did say to” (YLT, DARBY, DRC) vs “said not unto” (KJV, ASV) vs “didn’t say to” (WEB) vs “to” (WEBSTER)
  • v23 [grammatical]: Different auxiliary verbs mapping the future tense. — “shall not” (KJV, WEBSTER) vs “should” (ASV, DRC) vs “wouldn’t” (WEB) vs “doth” (YLT) vs “does” (DARBY)
  • v23 [stylistic]: Archaic versus modern second-person pronoun. — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v24 [grammatical]: Translates the definite article as 'the' versus the demonstrative 'that'. — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “that” (DRC)
  • v24 [lexical]: Different verb forms and prepositional phrases for testifying or bearing witness. — “who testifies about” (WEB) vs “which testifieth of” (KJV) vs “that beareth witness” (ASV) vs “who is testifying concerning” (YLT) vs “who bears witness concerning” (DARBY) vs “who” (WEBSTER) vs “who giveth testimony” (DRC)
  • v24 [grammatical]: Different tenses (past versus perfect) of the verb 'to write' and repetition of the relative pronoun. — “wrote” (WEB, KJV, ASV, WEBSTER) vs “he” (YLT) vs “who has written” (DARBY) vs “hath written” (DRC)
  • v24 [lexical]: Translates the noun as 'testimony' versus 'witness'. — “testimony” (KJV, YLT, WEBSTER, DRC) vs “witness” (WEB, ASV, DARBY)
  • v25 [grammatical]: Different mood or auxiliary forms for expressing a hypothetical condition. — “should be” (KJV, ASV, WEBSTER) vs “were” (DARBY, DRC) vs “would all” (WEB) vs “may” (YLT)

Derrière cette page

Texte source. Greek (TAGNT, public-domain critical text). Greek New Testament (Critical text, SBLGNT/NA28 tradition)

Noms divins : Kyrios (Lord), Theos (God).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

The text presents a post-resurrection narrative at the Sea of Tiberias. Jesus reveals himself to seven disciples, directs a miraculous catch of 153 fish, and shares a breakfast of fish and bread. Jesus then engages Simon Peter in a threefold dialogue, asking if Peter loves him and commanding him to feed and tend his sheep, followed by a prediction of Peter's eventual martyrdom. The narrative then addresses a rumor circulating among the brothers that the Beloved Disciple would not die, clarifying that Jesus only posed a hypothetical condition. The chapter concludes with a first-person plural attestation to the truthfulness of the Beloved Disciple's written testimony and a hyperbolic statement about the unwritten deeds of Jesus.

Jewish interpretation

In its immediate literary context, this chapter is recognized as the epilogue to the Gospel of John. It narrates a post-resurrection appearance of Jesus at the Sea of Galilee (Tiberias), a miraculous catch of fish, a breakfast shared with the disciples, the rehabilitation of Peter through a threefold questioning, and a concluding discussion regarding the varying fates of Peter and the Beloved Disciple.

Latter-day Saint

The chapter recounts Jesus' third post-resurrection appearance to His disciples, occurring at the Sea of Tiberias. Following a miraculous catch of fish, Jesus shares a meal with them and questions Peter three times regarding his love, commissioning him to 'feed my sheep.' Jesus prophesies Peter's eventual martyrdom and gives an enigmatic response regarding the Beloved Disciple's fate, leading to a rumor that this disciple would not die. The Gospel concludes with an assertion of the text's truthfulness and a declaration that Jesus did many other unrecorded things.

Jehovah's Witnesses

In John 21, the resurrected Jesus appears to seven of his disciples at the Sea of Tiberias. After they spend a night of fruitless fishing, a man on the shore directs them to cast their net on the right side, resulting in a miraculous catch. Recognizing the man as the Lord through this miracle, the disciples come ashore to find breakfast prepared. Following the meal, Jesus specifically addresses Peter, asking him three times about his love and instructing him to feed and shepherd his sheep, thereby restoring him after his three previous denials. Jesus then predicts the manner of Peter's martyrdom and, when asked about the disciple whom Jesus loved, states that his will for John's future is not Peter's concern. The chapter concludes with a statement on the vastness of Jesus' unrecorded deeds.

Choix de traduction effectués par la NCB (36)
  • v1: After these things — Preserves the plural demonstrative pronoun.
  • v1: revealed — Provides a clear modern translation of the verb while preserving its repetition.
  • v2: the one called... the one from... the ones of — Preserves the distinct definite article pattern grouping the disciples.
  • v3: I am going / we are coming — Preserves the grammatical number shift using contemporary progressive aspect.
  • v4: Jesus ... Jesus — Preserves the repetition of the proper name framing the verse.
  • v5: you do not have any fish, do you? — Accurately reflects the interrogative particle that grammatically expects a negative answer.
  • v6: Cast / cast — Preserves the repetition of the root verb for casting the net.
  • v7: that disciple — Retains the explicit demonstrative pronoun.
  • v7: whom Jesus loved — Standard rendering of the beloved disciple refrain.
  • v7: the Lord ... the Lord — Preserves the repetition of the divine title Kyrios.
  • v8: the little boat — Preserves the diminutive definite article contrasting with the larger boat.
  • v9: lying ... lying upon — Preserves the cognate participle construction describing the scene.
  • v10: the fish — Reflects the definite article pointing back to the specific fish.
  • v11: the net ... the net — Preserves the repetition of the definite article.
  • v11: was not torn — Translates the physical intactness literally, permitting the ecclesiological symbolism embraced by several traditions.
  • v12: Come, have breakfast — Modernizes the meal term and maintains the direct interjection.
  • v13: the bread / the fish — Retains the definite articles pointing to the specific meal, accommodating symbolic Eucharistic interpretations maintained by several traditions.
  • v14: This / was revealed — Retains the demonstrative and matches the verb repetition completing the inclusio with verse 1.
  • v15: John — Adopts the textual variant reading for Peter's patronymic favored by modern critical texts.
  • v15: love / have affection — Preserves the synonym play between the distinct Greek verbs.
  • v16: Shepherd my sheep — Reflects the lexical shift to 'poimaino'.
  • v17: have affection / have affection — Preserves the climax of the synonym play where Jesus adopts Peter's verb.
  • v17: Feed my sheep — Maintains literal phrasing, leaving the ecclesiological mandate unresolved as it is disputed among traditions.
  • v18: Amen, amen — Retains the precise Hebrew loanword used as an interjection.
  • v18: girded / gird — Preserves the cognate verb repetition.
  • v18: wished / do not wish — Preserves the contrastive repetition of the root verb for willing.
  • v19: this / Follow me — Retains the demonstrative repetition and the precise command refrain.
  • v20: whom Jesus loved / Lord — Retains the explicit refrain and the divine name.
  • v21: this one — Retains the demonstrative pronoun without supplying an extraneous noun.
  • v22: If I wish him to remain until I come... you follow me — Retains the emphatic personal command, reflecting the focus on individual discipleship broadly maintained among traditions.
  • v23: this word / that disciple — Retains the explicit demonstratives.
  • v23: does not die — Preserves the exact present tense phrasing repeated three times in the verse.
  • v24: This... concerning these things... these things — Preserves the specific demonstrative grouping defining the testimony's scope.
  • v24: witnessing / witness — Preserves the cognate construction between the verbal participle and the noun.
  • v25: should be written / being written — Preserves the cognate construction mapping the subjunctive verb and the participle.
  • v25: not even the world itself would have room for the books being written — Translates the hyperbole literally, leaving the debate on the sufficiency of Scripture unresolved as it is disputed among traditions.
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.

Voir la démarche complète étape par étape → · Généré par l’IA le Oct 9, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)