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Yohanes 12

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NCB · Alkitab Konsensus Baru

1Therefore, six days before the Passover, Jesus came to Bethany, where Lazarus was, the dead man whom Jesus had raised from among the dead. 2So they made a supper for him there, and Martha served, but Lazarus was one of those reclining at the table with him. 3Then Mary, having taken a litra of very precious ointment of pure nard, anointed the feet of Jesus and wiped his feet with her hair; and the house was filled with the fragrance of the ointment. 4But Judas Iscariot, son of Simon, one of his disciples, the one who was about to betray him, said, 5"Why was this ointment not sold for three hundred denarii and given to the poor?" 6Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, he used to steal what was put into it. 7Jesus therefore said, "Leave her alone, so that she may keep it for the day of my burial. 8For you always have the poor with you, but you do not always have me." 9Therefore a large crowd of the Jews found out that he was there, and they came, not because of Jesus only, but so that they might also see Lazarus, whom he had raised from among the dead. 10But the chief priests conspired so that they might put Lazarus to death also, 11because on account of him many of the Jews were going away and believing in Jesus. 12On the next day, the large crowd that had come to the feast, having heard that Jesus was coming to Jerusalem, 13took the branches of the palm trees and went out to meet him, and were crying out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!" 14And Jesus, having found a young donkey, sat on it; just as it is written: 15"Do not be afraid, daughter of Zion; look, your King is coming, sitting on a donkey's colt." 16His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him. 17Therefore the crowd that was with him when he called Lazarus out of the tomb and raised him from among the dead continued to bear witness. 18Because of this the crowd also went to meet him, because they heard that he had done this sign. 19The Pharisees therefore said to one another, "You see that you are profiting nothing; look, the whole world has gone after him." 20Now there were some Greeks among those going up so that they might worship at the feast. 21Therefore these came to Philip, the one from Bethsaida of Galilee, and were asking him, saying, "Sir, we want to see Jesus." 22Philip comes and tells Andrew; and again, Andrew and Philip come and tell Jesus. 23But Jesus answers them, saying, "The hour has come that the Son of Man should be glorified. 24Amen, amen, I say to you, unless the grain of wheat, having fallen into the earth, dies, it remains by itself alone; but if it dies, it bears much fruit. 25The one who loves his life loses it, and the one who hates his life in this world will keep it for eternal life. 26If anyone serves me, let him follow me; and where I am, there my servant will be also. If anyone serves me, the Father will honor him. 27"Now my soul is troubled. And what should I say? 'Father, save me from this hour'? But on account of this I came to this hour. 28Father, glorify your name." A voice therefore came out of heaven: "I have both glorified it, and will glorify it again." 29Therefore the crowd, the one standing and hearing it, was saying that it had thundered. Others were saying, "An angel has spoken to him." 30Jesus answered and said, "Not on account of me has this voice come, but on account of you. 31Now is the judgment of this world; now the ruler of this world will be cast out. 32And I, if I am lifted up from the earth, will draw all people to myself." 33Now he was saying this, signifying by what death he was about to die. 34The crowd therefore answered him, "We heard out of the law that the Christ remains forever; and how do you say that the Son of Man must be lifted up? Who is this Son of Man?" 35Jesus therefore said to them, "Yet a little time the light is among you. Walk while you have the light, so that darkness may not overtake you; and the one walking in the darkness does not know where he is going. 36While you have the light, believe in the light, so that you may become children of light." Jesus spoke these things, and having gone away, he was hidden from them. 37But though he had done so many signs before them, they were not believing in him, 38so that the word of Isaiah the prophet might be fulfilled, which he spoke: "Lord, who has believed our report? And the arm of the Lord, to whom was it revealed?" 39On account of this they could not believe, because Isaiah said again: 40"He has blinded their eyes and he hardened their heart, so that they might not see with the eyes, and perceive with the heart, and turn, and I would heal them." 41Isaiah said these things because he saw his glory and spoke about him. 42Nevertheless, even out of the rulers many believed in him, but because of the Pharisees they were not confessing it, so that they might not be put out of the synagogue; 43for they loved the glory of men more than the glory of God. 44But Jesus cried out and said, "The one believing in me does not believe in me, but in the one who sent me; 45and the one beholding me beholds the one who sent me. 46I have come as a light into the world, so that everyone believing in me may not remain in the darkness. 47And if anyone hears my sayings and does not keep them, I do not judge him; for I did not come so that I might judge the world, but so that I might save the world. 48The one rejecting me and not receiving my sayings has one judging him; the word that I spoke, that will judge him on the last day. 49Because I did not speak from myself, but the Father who sent me, he has given me a commandment, what I should say and what I should speak. 50And I know that his commandment is eternal life. Therefore the things which I speak, just as the Father has said to me, so I speak."

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Hal yang disepakati oleh tradisi

Christian traditions widely affirm that Mary's anointing models extravagant, spiritually expressive worship that defies pragmatic calculation, and it is broadly held that Isaiah's vision of his glory identifies the pre-incarnate Christ as consubstantial with the Father and identical to the Lord of Hosts. Several traditions see the triumphal entry as the scriptural foundation for Palm Sunday observances, while some traditions cite Jesus's troubled soul as proof that the Word assumed a complete… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • The statement that Isaiah saw his glory identifies the pre-incarnate Christ as consubstantial with the Father and identical to the Lord of Hosts. (5 affirm)

Letak perbedaan tradisi

  • The dying grain of wheat signifies Christ's substitutionary death, which is necessary to generate the spiritual fruit of a redeemed people.

    catholic: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; adventist: QUALIFY

  • Christ's glorification is not a subsequent exaltation but is wholly realized in the self-giving sacrifice of his death on the cross.

    anglican: AFFIRM; lutheran: AFFIRM; reformed: DENY

  • The metaphor of the dying grain of wheat provides a mandate for daily asceticism and dying to self.

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

  • The metaphor of the dying grain of wheat represents the necessary death of the carnal nature to achieve entire sanctification.

    orthodox: QUALIFY; methodist: AFFIRM

  • The promise that the lifted-up Christ will draw all people asserts a universal prevenient grace that enables a free response from all humanity.

    lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM

  • The promise to draw all people establishes Christ's universal headship and cosmic reconciliation.

    anglican: AFFIRM; reformed: DENY

  • The phrase indicating Christ will draw all people refers restrictively to the elect gathered from all nations, not to universal salvation or universal grace.

    anglican: DENY; reformed: AFFIRM; methodist: DENY; restorationist: DENY

  • Christ draws all people universally through the moral suasion of the preached gospel rather than through a direct, irresistible operation of the Spirit.

    reformed: DENY; restorationist: AFFIRM

  • The inability of the people to believe demonstrates the bound nature of the fallen human will, which cannot choose God by its own power.

    lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY

  • The blinding and hardening of the people's hearts demonstrate God's sovereign decree of unconditional reprobation.

    lutheran: DENY; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY

  • The blinding and hardening of the people's hearts represent a judicial consequence of their prior, willful resistance to the truth, rather than an arbitrary decree.

    lutheran: AFFIRM; reformed: DENY; methodist: AFFIRM

  • The rulers who believed but feared to confess Jesus possessed genuine faith but remained unsaved, proving that faith without obedient confession is insufficient.

    reformed: DENY; baptist: DENY; restorationist: AFFIRM

  • The rulers who refused to confess Christ possessed merely a temporary, historical faith, lacking true regeneration.

    reformed: AFFIRM; restorationist: DENY

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

John 12 serves as the narrative and theological hinge of the Gospel, concluding the Book of Signs and initiating the Book of Glory. It sequences the anointing at Bethany—an anticipation of Jesus' burial—with the triumphal entry into Jerusalem, where Jesus is hailed as the messianic King of Israel. The arrival of Greek worshippers signals to Jesus that His 'hour' has finally come. He interprets His impending death through the metaphor of a dying grain of wheat that bears much fruit, pointing to the cross as His exaltation and the means by which He will draw all people to Himself. The chapter closes by explaining the tragic unbelief of the crowd as a fulfillment of Isaiah's prophecies, summarizing Jesus' public ministry as a pure revelation of the Father. Reception: Catholic reception reads this chapter sacramentally and Christologically. Augustine, in his Tractates on the Gospel of John, typologically interprets the house filled with the fragrance of the ointment (v. 3) as the universal Church filled with the good odor of Christ. He further identifies the 'grain of wheat' (v. 24) as Christ Himself, who was put to death alone but rose multiplied in the communion of the faithful, a deeply Eucharistic image. Drawing on the Greek Fathers, Eastern Catholic tradition emphasizes the profound theological stakes of Jesus' humanity. John Chrysostom, in his Homilies on the Gospel of St. John, points to Jesus' troubled soul (v. 27) as definitive proof of His genuine, passible human nature, acting voluntarily against any Docetic illusion. Furthermore, the declaration that Isaiah 'saw his glory' (v. 41) is read by Augustine and the broader patristic consensus as demonstrating that the pre-incarnate Word shares the eternal, uncreated glory of the Father, manifesting the Trinity in the Old Testament.

Eastern Orthodox

The chapter transitions from the public ministry (the Book of Signs) to the Passion narrative (the Book of Glory). Jesus is anointed at Bethany, explicitly linked to his impending burial. He enters Jerusalem to royal acclamation, yet immediately pivots to interpreting his kingship through the metaphor of a dying seed and being lifted up on the cross. The narrative concludes the public ministry with a theological reflection on unbelief, using Isaiah to explain the tragedy of Israel's rejection, while summarizing Jesus' mission as bringing light and eternal life from the Father. Reception: Orthodox reception reads John 12 as a profound revelation of the pre-incarnate and incarnate Logos. The anointing by Mary is seen as an act of profound prophetic devotion. St. John Chrysostom contrasts her spiritual perception with Judas's materialistic hypocrisy, reading Judas's feigned concern for the poor as a warning against spiritual deception. The image of the grain of wheat (v. 24) is central to Orthodox soteriology; Chrysostom understands it as referring to Christ's bodily death, which alone destroys death and brings forth the fruit of the Resurrection. This establishes a paradigm of kenosis and death to the world as the path to life (v. 25). The quotation of Isaiah 6 (v. 41), noting that Isaiah saw his glory, is a critical Christological proof text. St. Cyril of Alexandria emphasizes that the glory Isaiah saw was the glory of the pre-incarnate Son, proving the Son's consubstantiality and co-eternality with the Father against Arian claims. The voice from heaven (v. 28) is read by Chrysostom as a theophany given entirely for the benefit of the multitude, demonstrating the unsevered communion of the Father and the Son.

Oriental Orthodox

John 12 forms the bridge between Jesus' public ministry and his passion, narrating the anointing at Bethany, the triumphal entry into Jerusalem, and the arrival of the Greeks. Jesus announces that the hour of his glorification has come, paradoxically achieved through his death, likened to a dying grain of wheat. He experiences deep human trouble of soul but submits to the Father's glory, followed by a confirming voice from heaven. The chapter concludes with a summary of his rejection by the majority, fulfilling Isaiah's prophecies, and an ultimate call to believe in him as the light sent from the Father. Reception: Within the Oriental Orthodox tradition, this chapter is a crucial battleground for miaphysite Christology. Cyril of Alexandria, in his Commentary on John, exhaustively analyzes the statement 'Now is my soul troubled'. He argues this proves the Word assumed a complete human nature, including a rational soul, thereby refuting Apollinarianism. However, against any Nestorian division of subjects, Cyril and later Severus of Antioch insist that it is the one incarnate Word who suffers this human trepidation natively and immediately overcomes it by his divine power, transforming human fear into courageous obedience. This single subject is equally the one glorified by the Father's voice from heaven. The vision of Isaiah is staunchly defended as a vision of the pre-incarnate Son's divine glory, affirming his consubstantiality with the Father. The dying grain of wheat is received as the ultimate paradigm of Christ's life-giving death, which shatters Hades and brings forth the fruit of the resurrected Church.

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Setiap terjemahan

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WEB · World English Bible

1Then, six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. 2So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 3Therefore Mary took a pound of ointment of pure nard, very precious, and anointed Jesus’ feet and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 4Then Judas Iscariot, Simon’s son, one of his disciples, who would betray him, said, 5“Why wasn’t this ointment sold for three hundred denarii and given to the poor?” 6Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. 7But Jesus said, “Leave her alone. She has kept this for the day of my burial. 8For you always have the poor with you, but you don’t always have me.” 9A large crowd therefore of the Jews learned that he was there; and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead. 10But the chief priests conspired to put Lazarus to death also, 11because on account of him many of the Jews went away and believed in Jesus. 12On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem, 13they took the branches of the palm trees and went out to meet him, and cried out, “Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!” 14Jesus, having found a young donkey, sat on it. As it is written, 15“Don’t be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey’s colt.” 16His disciples didn’t understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him. 17The multitude therefore that was with him when he called Lazarus out of the tomb and raised him from the dead was testifying about it. 18For this cause also the multitude went and met him, because they heard that he had done this sign. 19The Pharisees therefore said among themselves, “See how you accomplish nothing. Behold, the world has gone after him.” 20Now there were certain Greeks among those who went up to worship at the feast. 21Therefore, these came to Philip, who was from Bethsaida of Galilee, and asked him, saying, “Sir, we want to see Jesus.” 22Philip came and told Andrew, and in turn, Andrew came with Philip, and they told Jesus. 23Jesus answered them, “The time has come for the Son of Man to be glorified. 24Most certainly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. 25He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. 26If anyone serves me, let him follow me. Where I am, there my servant will also be. If anyone serves me, the Father will honor him. 27“Now my soul is troubled. What shall I say? ‘Father, save me from this time’? But I came to this time for this cause. 28Father, glorify your name!” Then a voice came out of the sky, saying, “I have both glorified it and will glorify it again.” 29Therefore the multitude who stood by and heard it said that it had thundered. Others said, “An angel has spoken to him.” 30Jesus answered, “This voice hasn’t come for my sake, but for your sakes. 31Now is the judgment of this world. Now the prince of this world will be cast out. 32And I, if I am lifted up from the earth, will draw all people to myself.” 33But he said this, signifying by what kind of death he should die. 34The multitude answered him, “We have heard out of the law that the Christ remains forever. How do you say, ‘The Son of Man must be lifted up’ ? Who is this Son of Man?” 35Jesus therefore said to them, “Yet a little while the light is with you. Walk while you have the light, that darkness doesn’t overtake you. He who walks in the darkness doesn’t know where he is going. 36While you have the light, believe in the light, that you may become children of light.” Jesus said these things, and he departed and hid himself from them. 37But though he had done so many signs before them, yet they didn’t believe in him, 38that the word of Isaiah the prophet might be fulfilled, which he spoke: “Lord, who has believed our report? To whom has the arm of the Lord been revealed?” 39For this cause they couldn’t believe, for Isaiah said again: 40“He has blinded their eyes and he hardened their heart, lest they should see with their eyes, and perceive with their heart, and would turn, and I would heal them.” 41Isaiah said these things when he saw his glory, and spoke of him. 42Nevertheless, even many of the rulers believed in him, but because of the Pharisees they didn’t confess it, so that they wouldn’t be put out of the synagogue, 43for they loved men’s praise more than God’s praise. 44Jesus cried out and said, “Whoever believes in me, believes not in me, but in him who sent me. 45He who sees me sees him who sent me. 46I have come as a light into the world, that whoever believes in me may not remain in the darkness. 47If anyone listens to my sayings and doesn’t believe, I don’t judge him. For I came not to judge the world, but to save the world. 48He who rejects me, and doesn’t receive my sayings, has one who judges him. The word that I spoke will judge him in the last day. 49For I spoke not from myself, but the Father who sent me gave me a commandment, what I should say and what I should speak. 50I know that his commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak.”

KJV · King James Version

1Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. 2There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. 3Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. 4Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him, 5Why was not this ointment sold for three hundred pence, and given to the poor? 6This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8For the poor always ye have with you; but me ye have not always. 9Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead. 10But the chief priests consulted that they might put Lazarus also to death; 11Because that by reason of him many of the Jews went away, and believed on Jesus. 12On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. 14And Jesus, when he had found a young ass, sat thereon; as it is written, 15Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt. 16These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. 17The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18For this cause the people also met him, for that they heard that he had done this miracle. 19The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. 20And there were certain Greeks among them that came up to worship at the feast: 21The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. 22Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. 23And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. 25He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. 26If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. 27Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. 28Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. 29The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. 30Jesus answered and said, This voice came not because of me, but for your sakes. 31Now is the judgment of this world: now shall the prince of this world be cast out. 32And I, if I be lifted up from the earth, will draw all men unto me. 33This he said, signifying what death he should die. 34The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? 35Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. 37But though he had done so many miracles before them, yet they believed not on him: 38That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39Therefore they could not believe, because that Esaias said again, 40He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41These things said Esaias, when he saw his glory, and spake of him. 42Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: 43For they loved the praise of men more than the praise of God. 44Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. 45And he that seeth me seeth him that sent me. 46I am come a light into the world, that whosoever believeth on me should not abide in darkness. 47And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. 48He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. 49For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. 50And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

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Perbedaan yang mengubah makna (104)
  • v1 [lexical]: Translation of 'passover' and differing word order — “passover” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Jesus” (WEB) vs “pasch” (DRC)
  • v1 [grammatical]: Explicit noun vs pronoun — “he” (WEB, KJV, YLT, WEBSTER) vs “Jesus” (ASV, DARBY, DRC)
  • v1 [lexical]: Translation of the phrase concerning raising from the dead — “from the dead” (WEB, KJV, ASV, WEBSTER) vs “out of” (YLT) vs “among” (DARBY) vs “to life” (DRC)
  • v2 [lexical]: Translation of the participle for reclining/sitting at table — “them that sat” (KJV, ASV, WEBSTER) vs “those who” (WEB) vs “those reclining together” (YLT) vs “those” (DARBY) vs “were” (DRC)
  • v3 [lexical]: Translation of 'odour' vs 'fragrance' — “odour” (KJV, DARBY, DRC) vs “fragrance” (WEB, YLT) vs “odor” (ASV, WEBSTER)
  • v5 [lexical]: Translation of the currency unit 'denarii' — “pence” (KJV, WEBSTER, DRC) vs “denarii” (WEB, DARBY) vs “shillings” (ASV) vs “denaries” (YLT)
  • v6 [lexical]: (vv 6, 20, 33) Translation of the connective/particle — “Now” (WEB, ASV, DRC) vs “This” (KJV, WEBSTER) vs “and” (YLT) vs “But” (DARBY)
  • v6 [grammatical]: Conjunction introducing the reason — “because” (WEB, ASV, YLT, DRC) vs “that” (KJV, DARBY, WEBSTER)
  • v6 [grammatical]: Finite verb vs participle — “had” (KJV, YLT, DARBY, WEBSTER) vs “having” (WEB, ASV, DRC)
  • v6 [lexical]: Translation of the phrase regarding what was put into the bag — “therein” (KJV, ASV, DRC) vs “into it” (WEB, DARBY) vs “in he was carrying” (YLT) vs “in it” (WEBSTER)
  • v7 [lexical]: Translation of the verb 'suffer/let/leave' — “therefore said Suffer” (ASV, YLT, DARBY) vs “Let” (KJV, WEBSTER) vs “said Leave” (WEB) vs “therefore said” (DRC)
  • v9 [lexical]: Translation of the phrase for 'large crowd/multitude' — “A great multitude therefore” (YLT, DRC) vs “A large crowd therefore” (WEB) vs “Much people” (KJV) vs “The common therefore” (ASV) vs “A great crowd therefore” (DARBY) vs “Many” (WEBSTER)
  • v9 [lexical]: Translation of the preposition for cause/reason — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because of” (YLT, DARBY)
  • v9 [lexical]: (vv 9, 17, 32) Translation of the preposition 'ek' (out of/from) — “from” (WEB, KJV, ASV, WEBSTER, DRC) vs “out of” (YLT) vs “among” (DARBY)
  • v11 [grammatical]: Verb tense and phrasing for 'went away' — “went” (WEB, KJV, ASV, DARBY, WEBSTER) vs “were going” (YLT) vs “by reason of him” (DRC)
  • v11 [grammatical]: Preposition following 'believe' and verb tense — “believed on” (KJV, ASV, DARBY, WEBSTER) vs “in” (WEB, DRC) vs “were believing in” (YLT)
  • v12 [grammatical]: Phrasing of 'when they heard' and 'feast' — “feast when they” (WEB, KJV, ASV, WEBSTER) vs “having” (YLT, DARBY) vs “festival day had” (DRC)
  • v12 [grammatical]: Verb tense and preposition for 'coming to' — “was coming to” (WEB, KJV, ASV, WEBSTER, DRC) vs “doth come” (YLT) vs “is into” (DARBY)
  • v13 [lexical]: Translation of the phrase for 'palm trees' — “the” (WEB, ASV) vs “palm trees” (KJV, DRC) vs “the palms” (YLT) vs “palms” (DARBY) vs “palm-trees” (WEBSTER)
  • v13 [stylistic]: Adverbial modifier for going out/forth — “forth” (KJV, ASV, YLT, WEBSTER, DRC) vs “out” (WEB, DARBY)
  • v13 [grammatical]: Verb tense and inclusion of 'out' for crying — “cried” (KJV, DARBY, WEBSTER, DRC) vs “out” (WEB, ASV) vs “were crying” (YLT)
  • v15 [lexical]: Translation of the command not to fear — “Fear not” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Don’t be afraid” (WEB)
  • v15 [lexical]: Translation of 'behold/lo' and pronouns — “Sion behold thy” (KJV, WEBSTER, DRC) vs “Zion” (ASV, DARBY) vs “Zion your” (WEB) vs “lo” (YLT)
  • v15 [grammatical]: Verb tense/form of 'comes' — “cometh” (KJV, ASV, DARBY, WEBSTER, DRC) vs “comes” (WEB) vs “doth come” (YLT)
  • v15 [lexical]: Translation of the animal (ass vs donkey) — “an ass’s” (KJV, ASV, DARBY, WEBSTER, DRC) vs “a donkey’s” (WEB) vs “ass” (YLT)
  • v16 [lexical]: Translation of the preposition regarding whom it was written — “of” (KJV, ASV, DARBY, DRC) vs “about” (WEB, YLT) vs “concerning” (WEBSTER)
  • v16 [stylistic]: (vv 16, 35, 50) Form of the preposition 'to/unto' — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “they did to” (YLT)
  • v17 [lexical]: (vv 17, 34) Translation of 'ochlos' (multitude/crowd/people) — “multitude” (WEB, ASV, YLT, DRC) vs “people” (KJV, WEBSTER) vs “crowd” (DARBY)
  • v17 [grammatical]: Relative pronoun and verb form for the crowd giving testimony — “that was” (WEB, KJV, ASV, DARBY) vs “who are” (YLT) vs “were” (WEBSTER) vs “gave testimony which” (DRC)
  • v17 [textual]: Textual variant: 'when' vs 'that/because' (hote vs hoti) — “when” (WEB, KJV, ASV, WEBSTER, DRC) vs “were testifying that” (YLT) vs “bore witness because” (DARBY)
  • v17 [lexical]: Translation of 'tomb/grave' — “the tomb” (WEB, ASV, YLT, DARBY) vs “his grave” (KJV, WEBSTER) vs “the” (DRC)
  • v18 [grammatical]: Translation of the causal conjunction — “because” (WEB, YLT, DARBY, DRC) vs “for that” (KJV, ASV, WEBSTER)
  • v18 [lexical]: Translation of 'semeion' (sign/miracle) — “sign” (WEB, ASV, YLT, DARBY) vs “miracle” (KJV, WEBSTER, DRC)
  • v19 [grammatical]: Verb tense and auxiliary for 'gone' — “is gone” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has” (WEB) vs “did go” (YLT)
  • v20 [lexical]: Translation of 'feast' — “feast” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “festival day” (DRC)
  • v21 [lexical]: Translation of the demonstrative and connective — “these came” (WEB, ASV, DARBY, DRC) vs “The same came therefore” (KJV, WEBSTER) vs “these then near” (YLT)
  • v21 [grammatical]: Relative pronoun and preposition/copula — “who” (ASV, DARBY, WEBSTER, DRC) vs “who from” (WEB) vs “which was of” (KJV) vs “who is from” (YLT)
  • v21 [lexical]: Translation and tense of the verb 'ask/desire' — “desired” (KJV, WEBSTER, DRC) vs “asked” (WEB, ASV) vs “were asking” (YLT) vs “they asked” (DARBY)
  • v21 [lexical]: Translation of the verb expressing desire — “would” (KJV, ASV, WEBSTER, DRC) vs “want to” (WEB) vs “wish to” (YLT) vs “desire to” (DARBY)
  • v22 [grammatical]: Verb tense (historical present vs past) — “cometh” (KJV, ASV, YLT, WEBSTER, DRC) vs “came” (WEB) vs “comes” (DARBY)
  • v22 [grammatical]: Verb phrasing and conjunctions connecting the actions — “and” (KJV, YLT, WEBSTER, DRC) vs “came with” (WEB) vs “cometh” (ASV) vs “comes” (DARBY)
  • v22 [grammatical]: Verb phrasing and conjunctions for 'tell' — “tell” (KJV, YLT, WEBSTER) vs “and they” (ASV, DARBY) vs “and they told” (WEB) vs “told” (DRC)
  • v23 [grammatical]: Verb tense and translation of 'answered' — “answered” (WEB, KJV, DARBY, WEBSTER, DRC) vs “answereth” (ASV) vs “responded to” (YLT)
  • v23 [lexical]: (vv 23, 27) Translation of 'hour/time' — “hour is” (KJV, ASV, DARBY, WEBSTER, DRC) vs “time has” (WEB) vs “hath” (YLT)
  • v23 [grammatical]: Conjunction/preposition introducing the clause — “that” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “for” (WEB)
  • v23 [grammatical]: Verb mood/infinitive marker — “should” (KJV, ASV, DARBY, WEBSTER, DRC) vs “to” (WEB) vs “may” (YLT)
  • v24 [lexical]: Translation of 'amen, amen' — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
  • v24 [lexical]: Translation of the preposition/verb 'say to / tell' — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
  • v24 [lexical]: Translation of 'except/unless' and 'grain' — “Except a corn” (KJV, WEBSTER) vs “unless grain” (WEB) vs “grain” (ASV) vs “if the grain” (YLT) vs “the grain” (DARBY) vs “unless the grain” (DRC)
  • v24 [grammatical]: Verb form (finite vs participle) for 'fall' — “fall into” (KJV, ASV, WEBSTER) vs “falling” (DARBY, DRC) vs “falls” (WEB) vs “having fallen to” (YLT)
  • v25 [grammatical]: Relative pronoun and verb tense — “that loveth” (KJV, ASV, WEBSTER, DRC) vs “who loves” (WEB) vs “who is loving” (YLT) vs “loves” (DARBY)
  • v25 [grammatical]: Verb tense/mood for 'lose' — “shall lose” (KJV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “loseth” (ASV)
  • v25 [grammatical]: Verb tense for 'keep' — “shall keep” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “to life age-during” (YLT) vs “keepeth” (DRC)
  • v26 [lexical]: Translation of 'serve/minister' and indefinite pronoun — “any man serve” (KJV, ASV, WEBSTER) vs “anyone serves” (WEB) vs “one may minister to” (YLT) vs “one” (DARBY) vs “minister to” (DRC)
  • v26 [lexical]: Translation of 'servant/minister' and verb 'be' — “servant be” (KJV, ASV, WEBSTER) vs “will also” (WEB) vs “ministrant shall and” (YLT) vs “And” (DARBY) vs “minister” (DRC)
  • v26 [lexical]: Translation of 'the Father' vs 'my Father' — “him will my” (KJV, WEBSTER, DRC) vs “the” (WEB, ASV) vs “honour the” (YLT) vs “shall the” (DARBY)
  • v28 [stylistic]: Form of the possessive pronoun (thy vs your) — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v29 [grammatical]: Relative pronoun and structural phrasing — “that” (KJV, ASV, WEBSTER, DRC) vs “the multitude who” (WEB) vs “having” (YLT) vs “which” (DARBY)
  • v29 [lexical]: Translation of the phrase for 'thundered' — “had” (WEB, ASV, DARBY) vs “it thundered” (KJV, WEBSTER, DRC) vs “there hath been thunder” (YLT)
  • v29 [lexical]: Translation of 'angel/messenger' and verb tense — “has spoken” (WEB, DARBY) vs “spoke” (WEBSTER, DRC) vs “An angel spake” (KJV) vs “hath spoken” (ASV) vs “A messenger hath spoken” (YLT)
  • v30 [lexical]: Translation of the prepositional phrase for 'for your sakes' — “for your sakes” (WEB, KJV, ASV, WEBSTER, DRC) vs “because of you” (YLT) vs “on yours” (DARBY)
  • v31 [textual]: Textual variant or translational difference omitting 'this' — “this” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v32 [grammatical]: Verb mood/tense for 'lifted up' — “be” (KJV, ASV, DARBY, DRC) vs “am” (WEB) vs “may” (YLT) vs “shall” (WEBSTER)
  • v32 [interpretive]: Translation and interpretation of 'all' (men/people/things) — “myself” (ASV, YLT) vs “to” (DARBY, WEBSTER) vs “people to myself” (WEB) vs “men unto me” (KJV) vs “things to myself” (DRC)
  • v33 [lexical]: Translation of the verb 'mello' (to be about to / should) — “should” (WEB, KJV, ASV, WEBSTER, DRC) vs “was about to” (YLT, DARBY)
  • v35 [lexical]: Translation of the preposition (among/with) — “with” (KJV, YLT, WEBSTER) vs “is” (WEB) vs “among” (ASV) vs “amongst” (DARBY) vs “is among” (DRC)
  • v35 [grammatical]: Translation of 'while' and pronoun form — “while ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “whilst you” (DRC)
  • v35 [lexical]: (vv 35, 40) Translation of the negative purpose clause (that not / lest) — “that” (WEB, ASV, YLT, DARBY) vs “lest” (KJV, WEBSTER) vs “that the” (DRC)
  • v35 [lexical]: Translation of the verb for 'overtake/come upon' — “come upon” (KJV, WEBSTER) vs “overtake” (ASV, DRC) vs “may not overtake” (YLT, DARBY) vs “doesn’t overtake” (WEB)
  • v35 [grammatical]: Relative pronoun and verb tense for 'walks' — “that walketh” (KJV, ASV, WEBSTER, DRC) vs “who walks” (WEB, DARBY) vs “who is walking” (YLT)
  • v35 [lexical]: Phrasing for 'knows not where' — “knoweth not whither” (KJV, ASV, WEBSTER, DRC) vs “doesn’t know where” (WEB) vs “hath known where” (YLT) vs “does know where” (DARBY)
  • v35 [grammatical]: Verb tense for 'going' — “goeth” (KJV, ASV, YLT, WEBSTER, DRC) vs “is going” (WEB) vs “goes” (DARBY)
  • v36 [stylistic]: Form of the pronoun 'you/ye' and 'while' — “While ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “Whilst you” (DRC)
  • v36 [lexical]: Translation of the preposition following 'believe' — “in” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “on” (ASV)
  • v37 [lexical]: Translation of the concessive construction — “But though” (WEB, KJV, ASV, DARBY, WEBSTER) vs “yet” (YLT) vs “And whereas” (DRC)
  • v37 [lexical]: Translation of 'semeia' (signs/miracles) — “signs” (WEB, ASV, YLT, DARBY) vs “miracles” (KJV, WEBSTER, DRC)
  • v37 [grammatical]: Verb tense and preposition for believing — “believed not on” (KJV, ASV, DARBY, WEBSTER) vs “didn’t believe in” (WEB) vs “were believing in” (YLT) vs “in” (DRC)
  • v38 [lexical]: Translation of 'logos' (word/saying) — “word” (WEB, ASV, YLT, DARBY) vs “saying” (KJV, WEBSTER, DRC)
  • v38 [lexical]: Translation of the verb for 'believe' — “hath believed” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “gave credence to” (YLT)
  • v39 [lexical]: Translation of the phrase expressing cause/reason — “Therefore” (KJV, WEBSTER, DRC) vs “For this cause” (WEB, ASV) vs “Because of this” (YLT) vs “On this account” (DARBY)
  • v39 [stylistic]: Contraction vs full form for 'could not' — “could not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “couldn’t” (WEB) vs “were able to” (YLT)
  • v40 [lexical]: Translation of the verb for 'understand/perceive' — “nor understand” (KJV, WEBSTER, DRC) vs “and perceive” (WEB, ASV) vs “and” (YLT, DARBY)
  • v40 [lexical]: Translation of the verb for 'turn/be converted' — “be converted” (KJV, DARBY, WEBSTER, DRC) vs “would turn” (WEB) vs “should turn” (ASV) vs “turn back” (YLT)
  • v40 [grammatical]: Modal verb indicating purpose/result — “should” (KJV, ASV, DARBY, WEBSTER, DRC) vs “would” (WEB) vs “might” (YLT)
  • v41 [grammatical]: Verb tense/form for 'spoke' — “spoke” (WEB, DARBY, WEBSTER, DRC) vs “spake” (KJV, YLT) vs “he” (ASV)
  • v42 [lexical]: Translation of the causal preposition — “because” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “on account” (DARBY)
  • v42 [grammatical]: Modal verb indicating negative purpose — “should” (KJV, ASV, WEBSTER) vs “might not” (YLT, DARBY, DRC) vs “wouldn’t” (WEB)
  • v42 [lexical]: Translation of the verb for being expelled/put out — “put” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “cast” (DRC)
  • v43 [lexical]: Translation of 'glory/praise' — “the praise of God” (KJV, WEBSTER) vs “glory” (YLT, DRC) vs “God’s” (WEB) vs “glory that is” (ASV) vs “glory from” (DARBY)
  • v44 [grammatical]: Relative pronoun and preposition for believing — “He that believeth on” (KJV, ASV, WEBSTER) vs “Whoever believes in” (WEB) vs “who is believing in” (YLT) vs “believes” (DARBY) vs “in” (DRC)
  • v44 [grammatical]: Verb tense/form for 'believes' — “believeth” (KJV, ASV, WEBSTER) vs “believes” (WEB, DARBY) vs “doth” (YLT, DRC)
  • v44 [grammatical]: Preposition for believing — “on” (KJV, ASV, DARBY, WEBSTER) vs “believe in” (YLT, DRC) vs “in” (WEB)
  • v44 [grammatical]: (vv 44, 45, 48, 49) Relative pronoun — “that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB, YLT)
  • v45 [grammatical]: Relative pronoun and verb for 'see/behold' — “that seeth” (KJV, WEBSTER, DRC) vs “who sees” (WEB) vs “beholdeth” (ASV) vs “who is beholding” (YLT) vs “beholds” (DARBY)
  • v45 [lexical]: Verb choice and form for 'see/behold' — “seeth” (KJV, WEBSTER, DRC) vs “sees” (WEB) vs “beholdeth” (ASV) vs “doth behold” (YLT) vs “beholds” (DARBY)
  • v47 [lexical]: Translation of 'anyone hears' — “any man hear” (KJV, ASV, WEBSTER, DRC) vs “anyone listens to” (WEB) vs “one may” (YLT) vs “one” (DARBY)
  • v47 [lexical]: Translation of 'rhemata' (words/sayings) — “words” (KJV, DARBY, WEBSTER, DRC) vs “sayings” (WEB, ASV, YLT)
  • v47 [textual]: Textual variant: 'believe not' vs 'keep them not' — “believe not” (KJV, WEBSTER) vs “keep them” (ASV, DRC) vs “doesn’t” (WEB) vs “believe” (YLT) vs “do keep them” (DARBY)
  • v47 [grammatical]: Verb tense for 'came' — “came” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “am” (DARBY)
  • v47 [grammatical]: Infinitive vs purpose clause — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “that I might” (YLT) vs “come that I might” (DARBY)
  • v48 [lexical]: Translation of the verb 'reject/despise' — “that rejecteth” (KJV, ASV, WEBSTER) vs “who rejects” (WEB) vs “who is rejecting” (YLT) vs “rejects” (DARBY) vs “despiseth” (DRC)
  • v48 [grammatical]: Verb form and phrasing for 'receive not' — “receiveth not” (KJV, ASV, WEBSTER, DRC) vs “doesn’t receive” (WEB) vs “receiving” (YLT) vs “does receive” (DARBY)
  • v49 [grammatical]: Verb tense/auxiliary for 'spoke' — “have” (KJV, DARBY, WEBSTER, DRC) vs “spake” (ASV, YLT) vs “spoke” (WEB)
  • v49 [lexical]: Translation of the preposition 'ek' (from/of) — “from” (WEB, ASV, YLT, DARBY, WEBSTER) vs “spoken of” (KJV, DRC)

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Teks sumber. Greek (TAGNT, public-domain critical text). Public domain Greek New Testament (SBLGNT / Westcott-Hort)

Nama-nama ilahi: Kyrios (Lord), Theos (God).

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Academic textual-historical analysis

In the literary structure of the Fourth Gospel, chapter 12 serves as the bridge and conclusion to Jesus' public ministry (often termed the 'Book of Signs'). The narrative opens in Bethany six days before Passover, where Mary anoints Jesus' feet with costly nard, an act Jesus interprets as an anticipation of his burial (12:1-8). The raising of Lazarus heightens the tension, causing the chief priests to plot Lazarus's death as well (12:9-11). Jesus then enters Jerusalem, greeted by crowds holding palm branches and shouting messianic acclaim, while he rides a young donkey in fulfillment of Zechariah 9:9 (12:12-19). The subsequent request by 'certain Greeks' (likely God-fearers or proselytes) to see Jesus acts as a narrative trigger for Jesus to announce that his 'hour' has arrived (12:20-23). He interprets his impending death through the agrarian metaphor of a dying grain of wheat producing fruit (12:24). Jesus predicts he will be 'lifted up from the earth' (12:32). The chapter concludes the public ministry with a theological reflection on unbelief: the narrator cites Isaiah 53 and Isaiah 6 to explain the crowd's rejection of Jesus as a fulfillment of divine hardening, while noting that some rulers who did believe kept it secret for fear of being put out of the synagogue (12:37-43).

Jewish interpretation

Because this text belongs to the New Testament, it is not recognized as Scripture in Judaism and possesses no immediate canonical authority. Read as a first-century narrative, the chapter depicts a Jewish teacher whose followers associate him with royal and messianic imagery drawn from the Hebrew Bible, such as Psalm 118 and Zechariah 9. The narrative centers on an internal Jewish debate regarding the nature of the Messiah, where the crowd objects to the idea of a dying Son of Man by citing their understanding of the Law that the Christ must remain forever. The text then utilizes passages from Isaiah 6 and 53 to explain the crowd's rejection of this redefined messianic figure.

Latter-day Saint

In its immediate narrative setting, John 12 bridges Jesus' public ministry and His approaching Passion. Mary anoints Jesus at Bethany, an act Jesus defends as preparation for His burial (vv. 1-8). He subsequently enters Jerusalem as Israel's King to the shouts of the multitude (vv. 12-19). Confronted by Greeks seeking Him, Jesus explains that the Son of Man must die like a grain of wheat to bring forth fruit (vv. 20-26). As Jesus speaks of His troubled soul, the Father's voice speaks directly from heaven, validating His mission (v. 28). Jesus then declares that being 'lifted up' will draw all people to Him, signifying His coming death (vv. 32-33). The chapter concludes with a summary of His public ministry: despite miracles, many disbelieve, fulfilling Isaiah's prophecy, while some believing rulers remain silent because they love human praise more than God's (vv. 37-43). Jesus affirms that His words and light come directly from the Father, and to see Him is to see the One who sent Him (vv. 44-50).

Jehovah's Witnesses

John 12 depicts the climax of Jesus' public ministry before his final Passover. The narrative covers Mary's anointing of Jesus for burial, his entry into Jerusalem hailed as the King of Israel, and his announcement that the hour has come for the Son of Man to be glorified through a sacrificial death. The chapter concludes with Jesus declaring his total reliance on the one who sent him and the ongoing unbelief of the people, fulfilling prophecy.

Pilihan terjemahan yang dibuat NCB (110)
  • v1: Passover — Follows standard English rendering of 'pascha' while capitalizing as a formal noun.
  • v1: Jesus — Maintains the explicit noun from the Greek rather than substituting a pronoun, though the definite article is dropped according to English idiom.
  • v1: from among the dead — Reflects the plural noun 'nekrōn' with the preposition 'ek', conveying rising out of the company of the dead.
  • v2: those reclining — Accurately translates the participle for the ancient posture at table.
  • v3: litra — Retains the source measure term to avoid anachronistic conversion to modern pounds.
  • v3: fragrance — Provides a contemporary English word for a pleasant smell, fitting the context of precious ointment.
  • v5: denarii — Preserves the historical unit of currency accurately.
  • v6: Now — Functions naturally as a narrative transition indicating background information.
  • v6: because — Translates the causal conjunction 'hoti' smoothly in modern English.
  • v6: having — Maintains the participial structure of the Greek 'echōn'.
  • v6: put into it — Accurately translates the present passive participle 'ballomena' with implied destination.
  • v7: Leave — Replaces archaic 'Suffer' and 'Let' with a contemporary and accurate equivalent.
  • v9: large crowd — Updates vocabulary to contemporary English while capturing both 'polys' (large) and 'ochlos' (crowd).
  • v9: because of — Translates the preposition 'dia' with the accusative conveying cause.
  • v9: out of — Translates the preposition 'ek' literally to indicate origin or separation.
  • v11: were going — Preserves the imperfect tense indicating ongoing action.
  • v11: believing in — Maintains the imperfect tense and uses standard modern preposition.
  • v12: feast, having heard — Keeps the aorist participle 'akousantes' as a participial phrase rather than a subordinate clause.
  • v12: was coming to — Uses progressive past phrasing for natural English while reflecting the ongoing action of the present tense verb in indirect discourse.
  • v13: branches of the palm trees — Translates both words directly keeping definite articles.
  • v13: out — Uses contemporary adverb rather than archaic 'forth'.
  • v13: were crying out — Preserves the imperfect tense 'ekraugazon' demonstrating continuous shouting.
  • v13: Lord — Maps to 'Lord' per the divine-name map rule for 'Kyrios' in NT context quoting OT.
  • v15: Do not be afraid — Renders the negative imperative with contemporary phrasing without contraction.
  • v15: look — Replaces the archaic 'behold' with 'look' as per global rules.
  • v15: is coming — Uses progressive action matching present tense, avoiding archaic endings.
  • v15: donkey's — Uses modern vocabulary 'donkey' rather than archaic 'ass'.
  • v16: was glorified — Translates the passive verb directly, acknowledging the text leaves the timing and meaning of this glorification disputed.
  • v16: about — Natural contemporary preposition for 'ep autō' in context of things written.
  • v16: to — Replaces archaic 'unto'.
  • v17: crowd — Consistently translates 'ochlos' as crowd in modern English.
  • v17: that was — Uses past tense to match main verb framework and simple relative clause.
  • v17: when — Adopts the textual reading 'hote' over 'hoti'.
  • v17: the tomb — Accurate contemporary rendering of 'mnēmeiou'.
  • v18: because — Replaces archaic 'for that' with standard causal conjunction.
  • v18: sign — Translates 'semeion' literally, important for Johannine theology.
  • v19: has gone — Translates aorist verb into natural English present perfect avoiding archaic 'is gone'.
  • v20: feast — Standard translation for religious holiday.
  • v21: Therefore these came — Renders 'oun' (therefore) and demonstrative pronoun straightforwardly.
  • v21: the one from — Translates the substantive article with prepositional phrase directly.
  • v21: were asking — Maintains imperfect tense showing continuous or repeated request.
  • v21: want to — Modern English equivalent for 'thelomen'.
  • v22: comes — Maintains historical present tense of narrative without archaic suffix.
  • v22: come — Synthesizes the compound subject into a matching plural verb in English present.
  • v22: tell — Translates the historical present verb 'legousin' directly.
  • v23: answers — Maintains historical present matching previous verse.
  • v23: hour — Translates 'hōra' preserving the specific Johannine theological motif.
  • v23: that — Translates 'hina' as introducing purpose or content.
  • v23: should — Captures the passive subjunctive necessity naturally.
  • v24: Amen, amen — Preserves the original dual transliterated Semitic particle.
  • v24: unless the grain of wheat, having fallen into the earth, dies — Translates the agrarian metaphor literally, acknowledging the disputed theological applications.
  • v24: say to — Avoids archaic 'unto' while keeping literal rendering.
  • v24: having fallen into — Translates the aorist participle 'pesōn' indicating action prior to the main verb.
  • v25: The one who loves — Translates the substantival participle 'ho philōn' accurately.
  • v25: loses — Translates present tense 'apolluei' directly.
  • v25: will keep — Translates future tense verb.
  • v26: anyone serves — Uses contemporary 'anyone' and present verb to capture condition.
  • v26: servant — Translates the cognate 'diakonos' consistently.
  • v26: the Father — Reflects the original article 'ho patēr' without adding 'my'.
  • v28: your — Updates archaic possessive pronoun.
  • v29: the one standing — Retains literal participial framing of the crowd to match source structure.
  • v29: it had thundered — Captures the perfect infinitive 'gegonenai' (to have become) applied to thunder.
  • v29: has spoken — Translates perfect active indicative verb avoiding archaic suffixes.
  • v30: on account of you — Accurate parallel to 'on account of me' (dia + accusative).
  • v31: this — Follows the source text demonstrative 'toutou'.
  • v32: am — Natural present-tense English corresponding to condition.
  • v32: all people — Translates 'pantas' neutrally as 'all people', leaving the disputed scope (grace, elect, etc.) interpretatively open.
  • v33: was about to — Translates the imperfect form of 'mellō' indicating imminent certainty.
  • v34: crowd — Maintains consistent translation of 'ochlos'.
  • v35: among — Preposition 'en' takes on 'among' sense with plural object 'you'.
  • v35: while you — Updates archaic pronoun.
  • v35: so that darkness may not — Replaces archaic 'lest' with explicit negative purpose clause.
  • v35: overtake — Stronger modern equivalent for 'katalabē'.
  • v35: the one walking — Translates substantive present participle directly.
  • v35: does not know where — Updates archaic 'whither' and suffix.
  • v35: is going — Captures progressive meaning of present verb.
  • v36: While you — Updates pronoun from archaic form.
  • v36: in — Translates preposition 'eis' into.
  • v37: But though — Captures the concessive genitive absolute construction adequately.
  • v37: signs — Consistently maintains 'signs' for 'semeia'.
  • v37: were not believing in — Reflects the imperfect tense.
  • v38: word — Translates 'logos' standardly.
  • v38: has believed — Modernizes without archaic 'hath'.
  • v39: On account of this — Direct translation of demonstrative phrase 'dia touto'.
  • v39: they could not believe — States inability straightforwardly, reflecting a theological dispute left unresolved by the literal rendering.
  • v40: and perceive — Translates the verb 'noeō'.
  • v40: he hardened their heart — Preserves active verb, registering the dispute over the cause of the hardening.
  • v40: turn — Avoids loaded term 'be converted' in favor of literal 'turn'.
  • v40: might — Translates subjunctive verb indicating potentiality/purpose.
  • v41: spoke — Updates archaic 'spake'.
  • v42: because of — Standard translation of 'dia' with accusative.
  • v42: might not — Subjunctive rendering.
  • v42: put — Standard rendering of 'aposynagōgoi'.
  • v42: believed in him — Reflects the literal verb of belief, leaving open the dispute over its nature.
  • v43: glory — Preserves the repetition of 'doxa' from verse 41.
  • v44: The one believing in — Matches substantival participle pattern.
  • v44: does not believe — Modern indicative negative.
  • v44: in — Preposition 'eis' into/in.
  • v44: the one who — Updates archaic relative pronoun application.
  • v45: the one beholding — Substantival participle translation.
  • v45: beholds — Modern singular present indicative verb.
  • v47: anyone hears — Updates idiom using present subjunctive appropriately.
  • v47: sayings — Distinguishes 'rhēmata' from 'logos'.
  • v47: does not keep them — Follows the Greek variant 'phulaxē' rather than 'pisteusē'.
  • v47: came — Translates aorist verb directly.
  • v47: so that I might — Captures the explicit purpose clause 'hina'.
  • v48: The one rejecting — Substantival participle.
  • v48: not receiving — Modern negative participle.
  • v49: did not speak — Negative aorist indicative structure.
  • v49: from — Direct translation of preposition 'ek' for source.
Batasan yang perlu diketahui
  • 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.

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