ヨハネによる福音書 13

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

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

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各教派が一致している点

Across all families, it is recognized that Jesus adopts the posture of a servant to wash the disciples' feet and issues a 'new commandment' for His disciples to love one another just as He has loved them. Furthermore, nearly all affirm that Jesus prophesies Peter's threefold denial, and it is broadly maintained that He overcomes Peter's resistance by declaring the washing necessary for fellowship while commanding the disciples to follow His example. It is broadly held that the distinction… サインインして共通理解の全文を読む →

すべてではないが、大半が支持している点

Jesus overcomes Peter's resistance by declaring the washing is necessary for fellowship with Him. (7 affirm)
Jesus commands His disciples to follow His example by washing one another's feet. (9 affirm)
The distinction between being 'bathed' and needing only feet washed represents the difference between initial, definitive cleansing (such as Baptism or justification) and the ongoing need for daily forgiveness of sins. (8 affirm)
The new commandment to love one another serves as the visible, identifying mark of true discipleship and the true church to the watching world. (8 affirm)

各教派の相違点

The foot-washing signifies a profound spiritual purification necessary to consecrate the disciples for their apostolic mission.
oriental-orthodox: AFFIRM; adventist: QUALIFY
Christ's instruction to wash one another's feet institutes a literal, perpetual ordinance to be practiced by the gathered church.
orthodox: QUALIFY; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: QUALIFY; anabaptist: AFFIRM; pentecostal: QUALIFY; adventist: AFFIRM; restorationist: DENY
The command to wash one another's feet establishes an ethical mandate for practical humility and mutual service rather than a formal ecclesiastical sacrament.
catholic: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: QUALIFY; anabaptist: DENY; pentecostal: QUALIFY; adventist: DENY; restorationist: AFFIRM
Foot-washing is understood hermeneutically as a culturally specific first-century custom of hospitality that enjoins a universal principle, rather than an act requiring literal replication in corporate worship.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; methodist: QUALIFY; anabaptist: DENY; pentecostal: QUALIFY; adventist: DENY; restorationist: AFFIRM
The narrative provides the scriptural foundation for the liturgical enactment of foot-washing during Holy Thursday or Maundy Thursday services.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: DENY; methodist: AFFIRM; restorationist: DENY
The literal practice of foot-washing is observed in conjunction with the Lord's Supper as a preparatory rite for self-examination, social leveling, and interpersonal reconciliation.
baptist: QUALIFY; anabaptist: AFFIRM; pentecostal: QUALIFY; adventist: AFFIRM; restorationist: DENY
Christ's declaration that He loved His own 'to the end' and His knowledge of 'whom I have chosen' demonstrate sovereign, unconditional election and the perseverance of the saints.
reformed: AFFIRM; baptist: QUALIFY; methodist: DENY
Peter's boast and subsequent predicted denial demonstrate the bondage of the human will and the perilous possibility of backsliding when relying on self-strength.
lutheran: AFFIRM; methodist: QUALIFY

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

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

Eastern Orthodox

In the immediate narrative context of the Gospel, Jesus gathers His disciples for a final meal before His crucifixion. Knowing His impending departure, He enacts a profound reversal of status by washing their feet, thereby providing a tangible example of servant-leadership. He then predicts His betrayal, identifies Judas through the giving of a morsel, and commands His remaining disciples to love one another just as He has loved them, while foretelling Peter's impending denial. Reception: Eastern Orthodox reception of John 13 heavily emphasizes the themes of divine kenosis (self-emptying) and spiritual illumination versus darkness. The act of the Creator taking a towel to wash the feet of His creation is viewed as the ultimate revelation of the divine nature as humble, self-giving love. Patristic commentators, such as John Chrysostom, emphasize this act as the necessary cure for the disciples' human pride. Cyril of Alexandria reads verse 10 ('Someone who has bathed only needs to have his feet washed') sacramentally: the 'bath' signifies the complete remission of sins in Holy Baptism, while the 'washing of the feet' represents the ongoing need for repentance and cleansing from the daily defilements of post-baptismal life. Furthermore, the departure of Judas into the 'night' (v. 30) is read not merely as a temporal marker, but as a profound theological statement regarding apostasy; by rejecting the Bread of Life and the light of Christ's love, Judas steps outside of communion into total spiritual darkness and demonic influence (v. 27).

Oriental Orthodox

The chapter narrates Jesus' actions during the Last Supper. Fully aware of His divine origin, absolute authority, and impending return to the Father, He deliberately adopts the posture of a servant to wash His disciples' feet, commanding them to imitate this humility. He then identifies His betrayer, Judas, who departs into the night immediately after receiving a dipped morsel. Following Judas's departure, Jesus declares His imminent glorification, gives a new commandment of mutual love as the defining hallmark of His disciples, and prophesies Peter's impending three-fold denial. Reception: Oriental Orthodox reception of John 13 relies heavily on the Christological and sacramental exegesis of Cyril of Alexandria. Christ's act of washing feet is understood profoundly through the miaphysite Christological lens: the very same incarnate Word who 'had given all things into his hands' simultaneously strips Himself to gird Himself with a towel. This kenosis (self-emptying) does not divide His divinity from His humanity; rather, the one incarnate nature of God the Word acts in both supreme divine majesty and profound human humility. Cyril interprets the foot-washing not merely as a moral exemplar but as a vital spiritual cleansing necessary for the disciples to have 'part' with Christ and to be consecrated for their apostolic mission. Furthermore, the incident of Judas receiving the morsel (the 'sop') is read typologically as a dire warning regarding the reception of the Eucharist. Cyril emphasizes that the holy gift itself did not bring Satan into Judas; rather, Judas's unworthy, treacherous reception allowed Satan to enter fully, illustrating the grave danger of approaching divine mysteries with an unrepentant heart.

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すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

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

KJV · King James Version

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

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意味が変わる相違点 (76)

v1 [lexical]: (vv 1, 29) Translations use different terms for the Passover celebration. — “feast” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “festival day” (DRC)
v1 [grammatical]: Differences in translating the verb as a participle or a finite verb. — “knowing” (WEB, ASV, YLT, DARBY, DRC) vs “knew” (KJV, WEBSTER)
v1 [lexical]: Differences in translating the term for the appointed moment ('hour' vs. 'time') and accompanying verb tenses. — “hour was” (KJV, ASV, WEBSTER, DRC) vs “time had” (WEB) vs “hath” (YLT) vs “had” (DARBY)
v1 [lexical]: Different verbs used to describe leaving the world ('depart', 'remove', 'pass'). — “should depart out of” (KJV, ASV, DARBY, WEBSTER) vs “would from” (WEB) vs “may remove” (YLT) vs “pass” (DRC)
v1 [stylistic]: (vv 1, 12, 28, 33, 34) Archaic 'unto' versus modern 'to'. — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV, YLT)
v1 [grammatical]: Differences in relative pronouns and verb inclusion. — “who” (WEB, DARBY, WEBSTER, DRC) vs “which were” (KJV) vs “that” (ASV) vs “who are” (YLT)
v2 [grammatical]: Differences in conjunctions or prepositions indicating the timing of the supper. — “During” (WEB, ASV, DARBY) vs “And” (KJV, YLT, WEBSTER) vs “when” (DRC)
v3 [grammatical]: Differences in the inclusion and syntax of the pronoun when expressing what was given. — “all things” (WEB, KJV, ASV, WEBSTER) vs “him” (DARBY, DRC) vs “to him” (YLT)
v3 [grammatical]: Differences in verb tense and aspect for returning to God. — “was going” (WEB, DARBY, WEBSTER) vs “went to” (KJV) vs “goeth unto” (ASV) vs “unto” (YLT) vs “goeth” (DRC)
v4 [grammatical]: Differences in verb tense and aspect for removing garments. — “laid aside” (WEB, KJV, WEBSTER) vs “layeth” (ASV, DRC) vs “doth lay down” (YLT) vs “lays” (DARBY)
v4 [grammatical]: Differences between using a participle versus a finite verb. — “having taken” (YLT, DARBY, DRC) vs “He” (WEB, ASV) vs “and took” (KJV, WEBSTER)
v5 [lexical]: Differences in transition words indicating sequence. — “Then” (WEB, ASV, DARBY) vs “After that” (KJV, WEBSTER, DRC) vs “afterward” (YLT)
v5 [lexical]: Differences in the verb used for adding water to the basin. — “poured” (WEB, WEBSTER) vs “poureth” (KJV, ASV) vs “putteth” (YLT, DRC) vs “pours” (DARBY)
v5 [lexical]: Differences in article usage and translating the term for the washing vessel. — “the basin” (WEB, ASV, YLT) vs “basin” (WEBSTER, DRC) vs “a bason” (KJV) vs “the washhand basin” (DARBY)
v5 [grammatical]: Differences in phrasing the relative clause describing the towel. — “wherewith he” (KJV, ASV, DRC) vs “with which” (YLT, DARBY, WEBSTER) vs “that” (WEB)
v5 [lexical]: Differences in verbs describing being tied or wrapped with the towel. — “girded” (KJV, ASV, DARBY, WEBSTER, DRC) vs “wrapped around him” (WEB) vs “being” (YLT)
v6 [grammatical]: Differences in verb tense and the inclusion of a connective. — “cometh” (ASV, WEBSTER) vs “came” (WEB) vs “to” (KJV) vs “cometh therefore unto” (YLT) vs “comes therefore” (DARBY) vs “cometh therefore” (DRC)
v6 [grammatical]: Differences in formatting the speech tag introducing the question. — “to” (WEBSTER, DRC) vs “He said to” (WEB) vs “and Peter saith unto” (KJV) vs “He” (ASV) vs “that one to” (YLT) vs “he says to” (DARBY)
v6 [lexical]: Differences in titles of address ('Lord' vs 'Sir') and pronoun forms. — “Lord dost thou” (KJV, ASV, DARBY, WEBSTER, DRC) vs “do you” (WEB) vs “Sir thou” (YLT)
v7 [grammatical]: Differences in phrasing the object of the clause ('What I do' vs 'You don't know'). — “What” (KJV, ASV, DARBY, WEBSTER, DRC) vs “You don’t know” (WEB) vs “That which” (YLT)
v7 [grammatical]: Differences in verb tense and phrasing for knowing or doing. — “do thou knowest not” (KJV, ASV, WEBSTER, DRC) vs “am doing” (WEB) vs “hast known” (YLT) vs “dost know” (DARBY)
v7 [lexical]: Differences in terms for understanding and future timing. — “thou shalt know hereafter” (KJV, DARBY, WEBSTER, DRC) vs “you will understand later” (WEB) vs “understand” (ASV) vs “after these things” (YLT)
v8 [grammatical]: (vv 8, 9, 27) Differences in verb tense and prepositions in the speech tag. — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
v8 [grammatical]: Differences in verbs and adverbs expressing strong negation. — “Thou shalt never” (KJV, ASV, DARBY, WEBSTER, DRC) vs “You will” (WEB) vs “mayest not” (YLT)
v8 [grammatical]: Differences in conditional conjunctions. — “If” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “Unless” (DARBY)
v10 [lexical]: Differences in the verbs used to distinguish bathing from washing feet. — “wash” (KJV, ASV, YLT, WEBSTER, DRC) vs “have” (WEB) vs “save” (DARBY)
v11 [grammatical]: Differences in including the speech verb and pronouns. — “Ye” (KJV, ASV, WEBSTER) vs “said You” (WEB, DRC) vs “said” (YLT, DARBY)
v12 [grammatical]: Differences in temporal conjunctions. — “when” (WEB, ASV) vs “So after” (KJV, WEBSTER) vs “When therefore” (YLT, DARBY) vs “Then” (DRC)
v12 [grammatical]: Differences in syntax for forming the question. — “Know ye” (KJV, ASV, WEBSTER) vs “Do know” (YLT, DARBY) vs “Do you” (WEB) vs “you” (DRC)
v13 [stylistic]: (vv 13, 34, 35) Archaic 'ye' versus modern 'you'. — “Ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “You” (WEB, DRC)
v13 [lexical]: Differences in translating the Greek title 'didaskalos'. — “Master” (KJV, WEBSTER, DRC) vs “Teacher” (WEB, ASV) vs “The Teacher” (YLT, DARBY)
v13 [grammatical]: Differences in conjunctions and pronouns. — “and ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “You” (WEB, DRC)
v13 [lexical]: Differences in expressing the accuracy of the statement. — “well” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “so correctly” (WEB)
v16 [lexical]: (vv 16, 20) Differences in translating the repeated amen for emphasis. — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
v16 [lexical]: (vv 16, 20, 21) Differences in phrasing the verb of communication. — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
v16 [lexical]: Differences in article usage and translating the term for slave/servant. — “a” (WEB, ASV, YLT) vs “The servant” (KJV, WEBSTER, DRC) vs “bondman” (DARBY)
v16 [grammatical]: Differences in relative pronouns referring to the sender. — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “who has” (DARBY)
v17 [lexical]: Differences in the term for beatitude ('happy' vs. 'blessed'). — “happy are ye” (KJV, WEBSTER) vs “blessed” (ASV, DARBY) vs “blessed you” (WEB) vs “ye have known” (YLT) vs “you shall be blessed” (DRC)
v17 [grammatical]: (vv 17, 35) Differences in pronoun forms and verb mood. — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “may” (YLT)
v18 [grammatical]: Differences in syntactic phrasing of the negation. — “I speak not of” (KJV, ASV, DARBY, WEBSTER, DRC) vs “don’t concerning all” (WEB) vs “concerning” (YLT)
v18 [grammatical]: Differences in phrasing the object of the verb. — “know whom” (WEB, KJV, ASV, WEBSTER, DRC) vs “speak” (YLT) vs “those” (DARBY)
v18 [lexical]: Differences in terms for the biblical text ('scripture' vs. 'Writing'). — “scripture may” (WEB, KJV, ASV, WEBSTER, DRC) vs “Writing” (YLT) vs “might” (DARBY)
v18 [grammatical]: Differences in relative clauses and verb tenses for eating. — “that eateth” (KJV, WEBSTER, DRC) vs “who eats” (WEB) vs “my” (ASV) vs “who is eating the” (YLT) vs “eats” (DARBY)
v19 [lexical]: Differences in idioms for future occurrences ('come to pass' vs. 'happens'). — “happens” (WEB, DARBY) vs “to pass” (ASV, DRC) vs “it come” (KJV) vs “its coming to pass” (YLT) vs “cometh” (WEBSTER)
v20 [grammatical]: Differences in relative pronouns and verb tense for receiving. — “that receiveth whomsoever” (KJV, ASV, WEBSTER, DRC) vs “who receives whomever” (WEB) vs “who is receiving” (YLT) vs “who receives” (DARBY)
v20 [grammatical]: Differences in verb tense and form for receiving. — “receiveth” (KJV, ASV, WEBSTER, DRC) vs “receives” (WEB, DARBY) vs “doth receive” (YLT)
v20 [grammatical]: Differences in relative pronouns for the sender. — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “who has” (DARBY)
v21 [grammatical]: Differences in explicit versus implicit subjects and demonstrative pronouns. — “he” (KJV, ASV, WEBSTER) vs “this” (WEB) vs “Jesus” (YLT) vs “these things Jesus” (DARBY) vs “these things” (DRC)
v21 [lexical]: Differences in verbs for handing over ('betray' vs. 'deliver'). — “shall betray” (KJV, ASV, DRC) vs “will” (WEB, WEBSTER) vs “will deliver” (YLT) vs “deliver” (DARBY)
v22 [grammatical]: Differences in verb tense and the inclusion of connectives. — “looked” (KJV, ASV, WEBSTER) vs “therefore” (DARBY, DRC) vs “at” (WEB) vs “were looking therefore” (YLT)
v22 [lexical]: Differences in expressing uncertainty ('doubting' vs. 'perplexed'). — “doubting of” (KJV, ASV, DARBY, WEBSTER, DRC) vs “perplexed about” (WEB) vs “concerning” (YLT)
v24 [lexical]: Differences in verbs for signaling ('beckoned' vs. 'makes a sign'). — “therefore beckoned” (WEB, KJV, WEBSTER, DRC) vs “beckoneth” (ASV) vs “then doth beckon” (YLT) vs “makes a sign” (DARBY)
v24 [textual]: Differences in manuscripts between 'ask who it might be' and 'tell us who it is'. — “is” (WEB, ASV, DRC) vs “it should be of” (KJV, WEBSTER) vs “he may concerning” (YLT) vs “might” (DARBY)
v26 [grammatical]: Differences in phrasing the speech tag and demonstratives. — “answered He” (KJV, WEBSTER, DRC) vs “therefore” (WEB) vs “therefore answereth” (ASV) vs “answereth That one” (YLT) vs “answers” (DARBY)
v26 [grammatical]: Differences in prepositions or pronouns introducing the recipient. — “to” (KJV, YLT, DARBY, WEBSTER, DRC) vs “he” (WEB) vs “for” (ASV)
v26 [lexical]: Differences in translating the term for the piece of food. — “sop” (KJV, ASV, WEBSTER) vs “morsel” (YLT, DARBY) vs “piece of bread” (WEB) vs “bread” (DRC)
v26 [textual]: Differences in manuscript evidence regarding the inclusion of 'takes and'. — “gave” (WEB, KJV, WEBSTER, DRC) vs “taketh and giveth” (ASV) vs “giveth” (YLT) vs “gives” (DARBY)
v27 [lexical]: Differences in translating the food portion and the title for the devil. — “sop Satan” (KJV, WEBSTER) vs “piece of bread then” (WEB) vs “then” (ASV) vs “morsel then the Adversary” (YLT) vs “morsel then” (DARBY) vs “morsel” (DRC)
v27 [grammatical]: Differences in phrasing the relative clause ('what you do'). — “What” (ASV, DARBY, WEBSTER) vs “What you” (WEB) vs “That thou doest” (KJV) vs “What dost” (YLT) vs “which dost” (DRC)
v28 [lexical]: Differences in terms expressing reason or purpose ('intent', 'why', 'purpose'). — “for what intent” (KJV, ASV, YLT, WEBSTER) vs “why” (WEB, DARBY) vs “to purpose” (DRC)
v29 [lexical]: Differences in translating the term for the money receptacle. — “bag” (KJV, ASV, YLT, DARBY, WEBSTER) vs “money box” (WEB) vs “purse” (DRC)
v29 [grammatical]: Differences in relative pronoun phrases for needed items. — “what” (WEB, ASV, YLT) vs “those things that” (KJV, WEBSTER) vs “the of which” (DARBY) vs “which” (DRC)
v29 [grammatical]: Differences in prepositions indicating preparation for the feast. — “for” (WEB, ASV, YLT, DARBY, DRC) vs “of against” (KJV, WEBSTER)
v31 [grammatical]: Differences in verb forms and connectives for departing. — “was gone out” (KJV, ASV, DARBY) vs “had” (WEB, WEBSTER) vs “went forth” (YLT) vs “therefore” (DRC)
v31 [grammatical]: Differences in verb tense and aspect for being glorified. — “is” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has been” (WEB) vs “was” (YLT)
v33 [lexical]: Differences in translating the duration ('a little while longer' vs. 'yet a little while'). — “while I am with” (KJV, ASV, DARBY, WEBSTER, DRC) vs “longer” (WEB) vs “I” (YLT)
v33 [grammatical]: Differences in auxiliary verbs and pronouns expressing futurity. — “will” (WEB, YLT, WEBSTER) vs “Ye shall” (KJV, ASV, DARBY) vs “You” (DRC)
v33 [stylistic]: Differences in archaic versus modern terms for destination. — “Whither” (KJV, ASV, YLT, WEBSTER, DRC) vs “Where” (WEB, DARBY)
v34 [grammatical]: Differences in the inclusion of the conjunction and pronoun forms. — “that ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
v35 [lexical]: Differences in expressing the reciprocal relationship of love. — “one to another” (KJV, ASV, YLT, WEBSTER) vs “for” (WEB, DRC) vs “amongst yourselves” (DARBY)
v36 [grammatical]: (vv 36, 37) Differences in verb tense and prepositions in the dialogue tag. — “to” (WEB, WEBSTER) vs “saith to” (YLT, DRC) vs “said unto” (KJV) vs “saith” (ASV) vs “says to” (DARBY)
v36 [grammatical]: Differences in syntax and vocabulary for the question of destination. — “Lord whither goest thou” (KJV, ASV, WEBSTER, DRC) vs “where are you going” (WEB) vs “Sir dost go away” (YLT) vs “where” (DARBY)
v36 [grammatical]: Differences in auxiliary verbs expressing future action. — “thou shalt” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you will” (WEB) vs “afterward” (YLT)
v37 [grammatical]: Differences in pronoun forms and inclusion of adverbs. — “thee” (KJV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “even” (ASV)
v38 [grammatical]: Differences in conjunctions and verb mood for denying. — “till thou hast denied” (KJV, ASV, DARBY, WEBSTER) vs “until you have” (WEB) vs “mayest deny” (YLT) vs “deny” (DRC)
v38 [stylistic]: Differences in expressions for the number three ('thrice' vs. 'three times'). — “thrice” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “three times” (WEB)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Provided Greek text (public domain)

神の御名: Theos (God), Kyrios (Lord)。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

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

Jewish interpretation

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

Latter-day Saint

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

Jehovah's Witnesses

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

NCBによる翻訳の選択 (36)

v1: Festival — Selects a word that captures the appointed religious celebration without archaic or purely secular overtones.
v1: knowing — Preserves the participial form of the source text, dynamically connecting his knowledge to his subsequent actions.
v1: his own, the ones in the world — Preserves the double definite article structure characterizing the specific group.
v1: his — As an interpretive choice, lowercase divine pronouns are maintained to align with contemporary textual conventions.
v2: during supper — Translates the genitive absolute reflecting the ongoing nature of the meal.
v3: from God and was going to God — Preserves the explicit repetition of the divine name God (Theos) and tracks the continuous aspect of the departure.
v4: lays aside the garments — Translates the definite article strictly without inserting a possessive pronoun, and uses the historical present tense.
v4: having taken — Preserves the participial construction instead of splitting it into a separate finite verb.
v5: the basin — Maintains the standard definite article and modern spelling.
v5: towel with which — Preserves the precise dative relative pronoun construction using contemporary English.
v6: comes therefore — Retains the historic present and the inferential particle exactly.
v6: you wash my feet? — Retains the emphatic and unbroken juxtaposition of 'you my' without inserting a dummy auxiliary verb.
v7: What I do, you do not know now — Preserves the explicit 'I' and 'you' structural contrast from the source phrasing.
v8: never — Conveys the forceful double negative idiom combined with the temporal phrase appropriately for contemporary English.
v9: the hands and the head — Renders the Greek definite articles strictly without supplying possessive pronouns.
v10: bathed — As broadly held, distinguishing 'bathed' from 'washing' reflects the difference between initial definitive cleansing and the ongoing need for forgiveness.
v10: except the feet — Retains the phrase present in the majority source text, maintaining the wordplay and potential soteriological meaning despite textual debate.
v11: Not all of you are clean — Maintains the exact refrain structure echoing the phrasing established in verse 10.
v13: the Teacher and the Lord — Retains the literal titles including the mapped divine name Lord (Kyrios) and the definite article sequence found in the Greek.
v14: the Lord and the Teacher — Preserves the chiastic inversion of the double titles stated in verse 13.
v14: ought to wash — As disputed among traditions, 'ought' directly translates the verb of obligation rather than paraphrasing it to definitively rule out either a formal ecclesiastical sacrament or an ethical mandate.
v16: a sent one — Highlights the root etymology and direct wordplay connecting the noun 'apostle' to the participle 'sender' (πέμψαντος).
v18: the one eating — Maintains the substantival participle form directly rather than converting it into a relative clause.
v18: chose — Translates the aorist middle exactly without expanding it into a perfect tense.
v19: before it happens... when it happens — Renders the cognate verbs idiomatically while preserving the repetition.
v20: whomever I send — Uses modern objective pronoun syntax for the relative clause.
v21: troubled in the spirit — As an interpretive choice, lowercase 'spirit' designates the locus of Jesus's human emotional distress rather than the divine Holy Spirit.
v22: looked at each other — Renders the reciprocal pronoun clearly in contemporary English.
v24: to inquire who it might be — Translates the specific Greek variant provided in the source text rather than the alternative reading 'tell us who it is'.
v26: takes and gives — Preserves the historic present verb pair present in the supplied Greek source text.
v26: morsel — Offers a dignified translation of the food portion without archaic terms.
v29: money box — Translates the receptacle exactly using contemporary terminology.
v31: has been glorified — Uses the present perfect to map the aorist verb coupled with 'now', reflecting completed action with present implications in English.
v33: Little children — Preserves the diminutive form of the intimate address.
v36: afterward — Chooses the standard American English adverb form without the terminal 's'.
v38: three times — Adopts modern phrasing over the archaic 'thrice'.

知っておくべき制限事項

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.

詳細な手順をすべて見る → · AIによる生成 Oct 9, 2026、gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)