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ヨハネによる福音書 14

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

1Do not let your heart be troubled. Believe in God, believe also in me. 2In my Father’s house are many dwelling places. If it were not so, I would have told you, because I am going to prepare a place for you. 3And if I go and prepare a place for you, I will come again and will receive you to myself, so that where I am, you may be also. 4And where I am going you know, and the way you know. 5Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” 6Jesus said to him, “I am the way and the truth and the life. No one comes to the Father except through me. 7If you had known me, you would have known my Father also. And from now on you know him and have seen him.” 8Philip said to him, “Lord, show us the Father, and it is enough for us.” 9Jesus said to him, “Have I been with you such a long time, and you have not known me, Philip? The one who has seen me has seen the Father. How can you say, ‘Show us the Father’? 10Do you not believe that I am in the Father, and the Father is in me? The words that I say to you I do not speak from myself, but the Father abiding in me does his works. 11Believe me that I am in the Father and the Father is in me; or else believe me on account of the works themselves. 12Amen, amen, I tell you: the one who believes in me will also do the works that I do, and he will do greater works than these, because I am going to the Father. 13And whatever you ask in my name, this I will do, so that the Father may be glorified in the Son. 14If you ask me anything in my name, I will do it. 15If you love me, you will keep my commandments. 16And I will ask the Father, and he will give you another Advocate, so that he may be with you forever— 17the Spirit of truth, which the world cannot receive, because it neither sees it nor knows it. But you know it, because it abides with you and will be in you. 18I will not leave you as orphans; I am coming to you. 19In just a little while the world will see me no longer, but you will see me. Because I live, you will live also. 20On that day you will know that I am in my Father, and you are in me, and I am in you. 21The one who has my commandments and keeps them, that is the one who loves me. And the one who loves me will be loved by my Father, and I will love him and will reveal myself to him.” 22Judas (not Iscariot) said to him, “Lord, what has happened that you are about to reveal yourself to us, and not to the world?” 23Jesus answered and said to him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our dwelling place with him. 24The one who does not love me does not keep my words. And the word that you hear is not mine, but the Father’s who sent me. 25I have spoken these things to you while remaining with you. 26But the Advocate, the Holy Spirit, whom the Father will send in my name, that one will teach you all things, and will remind you of all things that I said to you. 27Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Do not let your heart be troubled, nor let it be afraid. 28You heard that I said to you, ‘I am going away and I am coming to you.’ If you loved me, you would have rejoiced that I am going to the Father, because the Father is greater than I. 29And now I have told you before it happens, so that when it happens, you may believe. 30I will no longer speak much with you, for the ruler of this world is coming, and he has nothing in me, 31but so that the world may know that I love the Father, and just as the Father commanded me, so I do. Arise, let us go from here.

人間の翻訳ではなく、AIによる生成テキストです。 「ヨハネによる福音書 14」を新コンセンサス聖書で全文読む →

この章で議論のある聖句

  • わたしを通らなければ、だれも父のもとに行くことはできない

    ヨハネによる福音書14章6節は、救いはイエス・キリストを通してのみもたらされるという絶対的な主張として読まれてきた一方で、同14章2節は神のより広い歓待を示す根拠として用いられてきた。キリスト教徒がこの箇所をどのように解釈するかは、他宗教に対する彼らの見解や、キリストを公に告白しない人々の行く末についての見方を形作っている。

各教派が一致している点

Across all families of Christianity, it is universally affirmed that Jesus comforts his disciples by promising to prepare a place for them in his Father's house, a text that is broadly utilized as a primary scriptural comfort for mourners at Christian funerals. Nearly all traditions also agree that Jesus' declaration that He is the way, the truth, and the life establishes the absolute exclusivity of salvation through Him alone. Several traditions focus on the chapter's Trinitarian implications,… 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

  • The opening promises of a prepared heavenly dwelling are utilized as a primary scriptural comfort for mourners at Christian funerals. (7 affirm)

各教派の相違点

  • The promise of a prepared place guarantees believers an immediate, conscious heavenly dwelling upon physical death.

    adventist: DENY

  • The 'greater works' promise serves as a biblical guarantee that physical miracles and spiritual gifts continue throughout the present church age.

    reformed: DENY; pentecostal: AFFIRM

  • Keeping Christ's commandments is the necessary ascetic prerequisite for experiencing the indwelling of the Holy Trinity.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; baptist: DENY

  • Keeping Christ's commandments is the inevitable, grateful fruit of a regenerate heart, rather than a condition for earning salvation.

    orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; adventist: AFFIRM

  • The command to keep Christ's commandments refutes 'faith only' soteriology, demonstrating that saving faith is inseparable from active ethical obedience.

    lutheran: DENY; reformed: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; restorationist: AFFIRM

  • The promise that the Holy Spirit will remind the apostles of all things guarantees the infallibility of the Church's Magisterium and the preservation of Sacred Tradition.

    catholic: AFFIRM; baptist: DENY

  • The promise that the Spirit would bring all things to remembrance applies exclusively to the Apostles, ensuring an infallible New Testament record but denying ongoing direct revelation.

    catholic: DENY; anglican: DENY; reformed: QUALIFY; baptist: DENY; anabaptist: DENY; pentecostal: DENY; restorationist: AFFIRM

  • The statement 'the Father is greater than I' refers strictly to Christ's mediatorial role or human nature in his state of humiliation, preserving His ontological equality with the Father.

    catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM

  • The statement 'the Father is greater than I' identifies the Father as the unbegotten eternal cause (aitia) of the Son, without implying an inequality of divine essence.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY

  • Expressions of Christ's limitation or subordination must be attributed to the one incarnate nature of God the Word, refuting any division into two independent operating natures.

    oriental-orthodox: AFFIRM; lutheran: DENY

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

In the context of the Farewell Discourse, Jesus comforts his troubled disciples on the eve of his passion. He assures them that his departure is to prepare a place for them in his Father's house. He identifies himself as the exclusive way, truth, and life, and reveals that to see him is to see the Father, pointing to their profound mutual indwelling. Anticipating his physical absence, Jesus promises the coming of the Paraclete (the Spirit of truth) to dwell within them, teach them, and remind them of his words. He links the disciples' love for him directly to their obedience to his commandments, promising that the Father and the Son will make their abode in those who love him. Reception: John 14 is a foundational text for Catholic Trinitarian theology, Christology, and ecclesiology. Latin and Eastern Fathers alike read verses 9-11 ('he that hath seen me hath seen the Father'; 'I am in the Father, and the Father in me') as proof of the consubstantiality and mutual indwelling (perichoresis or circumincession) of the Divine Persons, refuting Arianism. John of Damascus highlights this mutual indwelling as central to the Eastern understanding of the undivided Godhead. Regarding verse 28 ('the Father is greater than I'), the tradition strictly denies any subordination of essence. Augustine explains this by referring to Christ's human nature (the 'form of a servant'), while Hilary of Poitiers and Eastern Fathers often point to the Father as the unoriginate source (monarchia) of the Godhead, from whom the Son is eternally generated without inequality. Ecclesiologically, the promise of the Paraclete who will 'teach you all things, and bring all things to your mind' (v. 26) is the bedrock for the Catholic understanding of Sacred Tradition and Magisterial infallibility. The Second Vatican Council's Dogmatic Constitution on Divine Revelation relies on this to affirm that the Holy Spirit perpetually guards and deepens the Church's understanding of the apostolic deposit. Sacramentally and ascetically, verse 23 ('we will come to him and make our abode with him') is the classical locus for the doctrine of the indwelling of the Holy Trinity in the justified soul through sanctifying grace, as systematically articulated by Thomas Aquinas. Furthermore, the 'many mansions' (v. 2) are traditionally understood to signify the varying degrees of beatific vision and glory in heaven, corresponding to the degrees of charity a person possesses, an image famously adapted by Teresa of Avila to describe the soul's interior journey.

Eastern Orthodox

In the context of His impending passion, Jesus delivers a farewell discourse to comfort His troubled disciples. He assures them of a permanent place in His Father's house, declares Himself to be the exclusive way to the Father, and reveals His profound, mutual unity with the Father. Furthermore, Jesus promises that upon His departure, He will pray for the Father to send another Comforter (the Holy Spirit) to dwell with them forever, teaching them and granting them divine peace, culminating in a call to faith and obedience out of love. Reception: Eastern Orthodox theology reads John 14 as a central pillar of its Triadology, Christology, and mystical theology. Verses 9-11 ('He who has seen me has seen the Father'; 'I am in the Father, and the Father in me') were fiercely defended by Athanasius of Alexandria as definitive proof of the consubstantiality (homoousion) and perichoresis (mutual indwelling) of the Son and the Father against Arianism. The statement 'for my Father is greater than I' (v. 28) is interpreted apophatically by the Cappadocian Fathers; Gregory Nazianzen argued it refers to the Father as the 'cause' (aitia) or unbegotten source (monarchy) of the Son, without implying any inequality of divine essence, or alternatively refers to the condescension of Christ's humanity. Pneumatologically, the promise of the Comforter 'whom the Father will send in my name' (v. 26) is vital to Eastern Orthodox triadology. Photius the Great leaned heavily on Johannine pneumatology to assert the absolute monarchy of the Father, emphasizing that while the Son may temporally send the Spirit (economically), the Father alone is the eternal source, effectively rejecting the Western interpolation of the Filioque. Mystically, the 'many mansions' (v. 2) are understood by John Chrysostom as differing degrees of eschatological participation in divine glory. The promise that the Father and Son will 'make our abode with him' (v. 23) is expounded by Symeon the New Theologian as the experiential reality of theosis—the uncreated energies of the Holy Trinity taking up conscious residence in the purified believer.

Oriental Orthodox

The immediate narrative of John 14 portrays Jesus delivering his farewell discourse to his disciples on the night before his crucifixion. He offers comfort by promising that he goes to prepare a place for them (John 14:2-3), asserting himself as the exclusive path to the Father (John 14:6). In response to questions from Thomas, Philip, and Judas (not Iscariot), Jesus reveals his mutual indwelling with the Father (John 14:9-11), promises the coming of the Holy Spirit, the Paraclete (John 14:16, 26), and assures them that loving obedience will result in the divine Trinity making their home within the believer (John 14:23). He concludes by offering his peace and explaining his departure to the Father (John 14:27-31). Reception: In the Oriental Orthodox tradition, this chapter is foundational for articulating the consubstantiality of the Trinity and the miaphysite Christology defended by the early Councils. Cyril of Alexandria, in his Commentary on John, relies heavily on Jesus' declaration, 'He that has seen me has seen the Father' and 'I am in the Father, and the Father in me' (John 14:9-10) to argue against any subordination of the Son to the Father, establishing that the Son shares the identical divine essence. A perennial challenge in anti-Arian and anti-Nestorian polemics was Christ's statement, 'the Father is greater than I' (John 14:28). Athanasius of Alexandria, in his Orations Against the Arians, explains that this greatness refers both to the Father as the unbegotten origin of the Godhead and to the Son's voluntary self-emptying (kenosis) in assuming flesh, not to a difference in divine nature. Building upon this, Severus of Antioch in his Cathedral Homilies interprets these expressions of lowliness as belonging wholly to the one incarnate nature of God the Word. For the Oriental Orthodox, to divide the sayings of John 14—assigning the lofty sayings to the divine nature and the lowly sayings to a separate human nature—is to rupture the unity of Christ. The chapter also establishes the tradition's pneumatology: the Spirit is given by the Father and sent in the Son's name (John 14:16, 26), an economic sending that the tradition reads in harmony with the Spirit's eternal procession from the Father alone, rejecting the Filioque.

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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

1“Don’t let your heart be troubled. Believe in God. Believe also in me. 2In my Father’s house are many homes. If it weren’t so, I would have told you. I am going to prepare a place for you. 3If I go and prepare a place for you, I will come again and will receive you to myself; that where I am, you may be there also. 4You know where I go, and you know the way.” 5Thomas said to him, “Lord, we don’t know where you are going. How can we know the way?” 6Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me. 7If you had known me, you would have known my Father also. From now on, you know him and have seen him.” 8Philip said to him, “Lord, show us the Father, and that will be enough for us.” 9Jesus said to him, “Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, ‘Show us the Father’? 10Don’t you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 11Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake. 12Most certainly I tell you, he who believes in me, the works that I do, he will do also; and he will do greater works than these, because I am going to my Father. 13Whatever you will ask in my name, I will do it, that the Father may be glorified in the Son. 14If you will ask anything in my name, I will do it. 15If you love me, keep my commandments. 16I will pray to the Father, and he will give you another Counselor, that he may be with you forever: 17the Spirit of truth, whom the world can’t receive, for it doesn’t see him and doesn’t know him. You know him, for he lives with you and will be in you. 18I will not leave you orphans. I will come to you. 19Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 20In that day you will know that I am in my Father, and you in me, and I in you. 21One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him.” 22Judas (not Iscariot) said to him, “Lord, what has happened that you are about to reveal yourself to us, and not to the world?” 23Jesus answered him, “If a man loves me, he will keep my word. My Father will love him, and we will come to him and make our home with him. 24He who doesn’t love me doesn’t keep my words. The word which you hear isn’t mine, but the Father’s who sent me. 25“I have said these things to you while still living with you. 26But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things, and will remind you of all that I said to you. 27Peace I leave with you. My peace I give to you; not as the world gives, I give to you. Don’t let your heart be troubled, neither let it be fearful. 28You heard how I told you, ‘I am going away, and I will come back to you.’ If you loved me, you would have rejoiced because I said ‘I am going to my Father;’ for the Father is greater than I. 29Now I have told you before it happens so that when it happens, you may believe. 30I will no more speak much with you, for the prince of the world comes, and he has nothing in me. 31But that the world may know that I love the Father, and as the Father commanded me, even so I do. Arise, let’s go from here.

KJV · King James Version

1Let not your heart be troubled: ye believe in God, believe also in me. 2In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. 4And whither I go ye know, and the way ye know. 5Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 6Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. 7If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8Philip saith unto him, Lord, shew us the Father, and it sufficeth us. 9Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? 10Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. 11Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake. 12Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. 13And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14If ye shall ask any thing in my name, I will do it. 15If ye love me, keep my commandments. 16And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18I will not leave you comfortless: I will come to you. 19Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20At that day ye shall know that I am in my Father, and ye in me, and I in you. 21He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 22Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 23Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. 24He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. 25These things have I spoken unto you, being yet present with you. 26But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. 27Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. 28Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. 29And now I have told you before it come to pass, that, when it is come to pass, ye might believe. 30Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me. 31But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.

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意味が変わる相違点 (76)
  • v1 [grammatical]: Preposition choice for expressing belief ('in' vs. 'on') — “in” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “on” (DARBY)
  • v2 [grammatical]: Verb tense indicating a past unreal conditional — “would have” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “had” (DARBY)
  • v2 [grammatical]: Verb aspect translating present continuous action — “go” (KJV, ASV, DARBY, WEBSTER, DRC) vs “am going” (WEB) vs “on” (YLT)
  • v3 [grammatical]: Syntactic variations in expressing preparation of a place — “a place for you” (WEB, KJV, ASV, WEBSTER, DRC) vs “a place again do” (YLT) vs “you” (DARBY)
  • v3 [lexical]: Word choice for taking or receiving someone — “will” (WEB, ASV, YLT) vs “receive” (KJV, WEBSTER) vs “shall” (DARBY) vs “will take” (DRC)
  • v3 [stylistic]: (vv 3, 21, 22, 26, 27) Preposition choice ('to' vs. 'unto') — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV, YLT)
  • v3 [stylistic]: Word order differences for 'there also' — “there ye” (KJV, ASV, WEBSTER) vs “also” (YLT, DARBY) vs “you” (WEB) vs “you also” (DRC)
  • v4 [stylistic]: Syntactic arrangement of knowing the way and destination — “And whither” (KJV, ASV, YLT, WEBSTER, DRC) vs “You know where” (WEB) vs “ye know where” (DARBY)
  • v5 [grammatical]: (vv 5, 6, 8, 9) Tense and stylistic choices for dialogue tag — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v6 [lexical]: Choice of pronoun ('man' vs. 'one') and verb form — “one comes to” (WEB, DARBY) vs “to” (WEBSTER, DRC) vs “man cometh unto” (KJV) vs “one” (ASV) vs “one doth come” (YLT)
  • v6 [lexical]: Phrasing for the exception ('but by', 'except through', 'unless') — “but by” (KJV, ASV, WEBSTER, DRC) vs “except through” (WEB) vs “if not through” (YLT) vs “unless” (DARBY)
  • v8 [lexical]: Translation of the title ('Lord' vs. 'Sir') — “show” (WEB, ASV, WEBSTER) vs “Lord shew” (KJV, DARBY, DRC) vs “Sir to” (YLT)
  • v9 [grammatical]: Verb form and archaic/modern phrasing for questioning — “yet hast thou” (KJV, WEBSTER) vs “hast” (YLT, DARBY) vs “do you” (WEB) vs “dost” (ASV) vs “have you” (DRC)
  • v9 [grammatical]: Tense/form of the verb 'to know' — “known” (KJV, YLT, DARBY, WEBSTER, DRC) vs “know” (WEB, ASV)
  • v9 [stylistic]: Relative pronoun and phrasing ('that' vs. 'who') — “that hath seen” (KJV, ASV, WEBSTER) vs “who has” (WEB) vs “who” (YLT) vs “has” (DARBY) vs “seeth” (DRC)
  • v9 [grammatical]: Verb tense and archaic forms ('hath seen' vs. 'has seen') — “hath seen” (KJV, ASV, YLT, WEBSTER) vs “has” (WEB, DARBY) vs “seeth” (DRC)
  • v10 [stylistic]: Phrasing of a negative question — “Believest thou not” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Don’t you believe” (WEB) vs “Do you believe” (DRC)
  • v10 [lexical]: Translation of 'rhemata' ('words' vs. 'sayings') — “words that” (WEB, KJV, ASV, WEBSTER, DRC) vs “sayings” (YLT) vs “which” (DARBY)
  • v10 [lexical]: Word choice for communication ('speak', 'tell', 'say') — “to” (YLT, DARBY, WEBSTER, DRC) vs “tell” (WEB) vs “speak unto” (KJV) vs “say” (ASV)
  • v10 [grammatical]: Syntactic phrasing for speaking from oneself — “speak” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “do” (DARBY)
  • v10 [grammatical]: Preposition indicating source ('from' vs. 'of') — “from” (WEB, ASV, WEBSTER) vs “of myself but” (KJV, DRC) vs “and” (YLT) vs “speak from” (DARBY)
  • v10 [lexical]: Translation of 'meno' ('dwelling', 'living', 'abiding') — “that dwelleth” (KJV, WEBSTER) vs “who lives” (WEB) vs “abiding” (ASV) vs “who is abiding” (YLT) vs “who abides” (DARBY) vs “who abideth” (DRC)
  • v10 [grammatical]: Phrasing for performing works and pronoun inclusion — “he doeth the” (KJV, WEBSTER) vs “does his” (WEB) vs “his” (ASV) vs “Himself doth” (YLT) vs “does” (DARBY) vs “doth” (DRC)
  • v11 [textual]: Underlying textual variant ('Believe me' vs. 'Do you not believe') — “me” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “you not” (DRC)
  • v12 [lexical]: Word choice for communication ('say' vs. 'tell') — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
  • v12 [grammatical]: Phrasing for 'the one believing' and preposition choice — “that believeth on” (KJV, ASV, WEBSTER) vs “who believes in” (WEB) vs “who is believing in” (YLT) vs “believes” (DARBY) vs “in” (DRC)
  • v12 [stylistic]: Relative pronoun choice ('that' vs. 'which') — “that” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “which” (DARBY)
  • v12 [grammatical]: Word order and auxiliary choice for future action — “shall he do also” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “that one also” (YLT) vs “shall do” (DRC)
  • v14 [textual]: Underlying textual variant regarding the inclusion of 'me' as the object — “anything” (WEB, ASV, YLT, DARBY) vs “any thing” (KJV, WEBSTER) vs “me” (DRC)
  • v14 [stylistic]: Word order for 'I will do' — “I” (WEB, KJV, YLT, DARBY, WEBSTER) vs “that” (ASV, DRC)
  • v16 [lexical]: Translation of 'erotao' ('pray', 'ask', 'beg') — “pray” (KJV, ASV, WEBSTER) vs “ask” (YLT, DRC) vs “to” (WEB) vs “beg” (DARBY)
  • v16 [grammatical]: Auxiliary choice for future tense ('will' vs. 'shall') — “will” (WEB, YLT, DARBY, WEBSTER) vs “shall” (KJV, ASV, DRC)
  • v16 [lexical]: Translation of 'meno' ('be', 'abide', 'remain') — “be” (WEB, ASV, DARBY) vs “abide” (KJV, WEBSTER, DRC) vs “remain” (YLT)
  • v16 [lexical]: Translation of 'eis ton aiona' ('forever' vs. 'to the age') — “for ever” (KJV, ASV, DARBY, WEBSTER, DRC) vs “forever” (WEB) vs “to the age” (YLT)
  • v17 [stylistic]: Phrasing of inability ('cannot' vs. 'is not able') — “cannot” (KJV, ASV, DARBY, WEBSTER, DRC) vs “can’t” (WEB) vs “is not able to” (YLT)
  • v17 [lexical]: Conjunction choice indicating reason ('because' vs. 'for') — “because” (KJV, YLT, DARBY, WEBSTER, DRC) vs “for” (WEB, ASV)
  • v17 [lexical]: Conjunction choice indicating reason ('for' vs. 'because') — “for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “because” (YLT, DRC)
  • v17 [lexical]: Translation of 'meno' ('dwelleth', 'lives', 'abides') — “dwelleth” (KJV, WEBSTER) vs “lives” (WEB) vs “abideth” (ASV) vs “doth remain” (YLT) vs “abides” (DARBY) vs “shall abide” (DRC)
  • v17 [grammatical]: (vv 17, 21) Auxiliary choice for future tense ('shall' vs. 'will') — “shall” (KJV, ASV, YLT, DARBY, DRC) vs “will” (WEB, WEBSTER)
  • v18 [lexical]: Translation of 'orphanous' ('orphans', 'comfortless', 'desolate') — “orphans” (WEB, DARBY, DRC) vs “comfortless” (KJV, WEBSTER) vs “desolate” (ASV) vs “bereaved” (YLT)
  • v18 [grammatical]: Verb aspect for coming — “will come to” (WEB, KJV, WEBSTER, DRC) vs “unto” (ASV, YLT) vs “am coming” (DARBY)
  • v19 [lexical]: Translation of 'theoreo' ('seeth', 'beholdeth', 'sees') and tense — “seeth me” (KJV, WEBSTER, DRC) vs “will see” (WEB) vs “beholdeth” (ASV) vs “doth” (YLT) vs “sees” (DARBY)
  • v19 [grammatical]: Syntactic phrasing for the contrasting vision of the disciples — “more but ye see” (KJV, WEBSTER) vs “you will” (WEB) vs “behold” (ASV) vs “behold me and behold” (YLT) vs “longer” (DARBY) vs “you” (DRC)
  • v19 [grammatical]: Pronoun and auxiliary choices for future living — “ye shall” (KJV, ASV, WEBSTER) vs “you will” (WEB) vs “and” (YLT) vs “also” (DARBY) vs “and you” (DRC)
  • v20 [grammatical]: Preposition choice for time ('In' vs. 'At') — “In” (WEB, ASV, YLT, DARBY, DRC) vs “At” (KJV, WEBSTER)
  • v20 [grammatical]: Pronoun and auxiliary verb choices — “ye shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you will” (WEB) vs “you” (DRC)
  • v21 [grammatical]: Phrasing of possession ('He that hath' vs. 'One who has') — “He that hath” (KJV, ASV, WEBSTER, DRC) vs “One who has” (WEB) vs “who is having” (YLT) vs “has” (DARBY)
  • v21 [grammatical]: Verb form and archaic ending ('keepeth' vs. 'keeps') — “keepeth” (KJV, ASV, WEBSTER, DRC) vs “keeps” (WEB, DARBY) vs “is keeping” (YLT)
  • v21 [grammatical]: Phrasing of relative clause ('he that loveth' vs. 'One who loves') — “and he that loveth” (KJV, ASV, WEBSTER, DRC) vs “One who loves” (WEB) vs “who is loving” (YLT) vs “but loves” (DARBY)
  • v21 [grammatical]: Preposition denoting agency ('by' vs. 'of') — “by” (WEB, YLT, DARBY, WEBSTER) vs “of” (KJV, ASV, DRC)
  • v21 [lexical]: Translation of 'emphanizo' ('manifest' vs. 'reveal') — “manifest” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “reveal” (WEB)
  • v23 [lexical]: Translation of the indefinite pronoun ('a man', 'anyone') — “a man love” (KJV, ASV) vs “any one” (DARBY, DRC) vs “loves” (WEB) vs “any one may” (YLT) vs “loveth” (WEBSTER)
  • v24 [lexical]: Translation of 'logous' ('words' vs. 'sayings') — “words” (WEB, ASV, DARBY, DRC) vs “sayings and” (KJV, WEBSTER) vs “words doth not keep” (YLT)
  • v24 [stylistic]: Relative pronoun phrasing ('who', 'which') — “who” (WEB, ASV, YLT, DRC) vs “Father’s which” (KJV) vs “Father who has” (DARBY) vs “Father who” (WEBSTER)
  • v25 [grammatical]: Syntactic phrasing and word order for 'spoken to you' — “to” (WEB, WEBSTER, DRC) vs “have I spoken unto” (KJV, ASV) vs “have to” (YLT) vs “have said to” (DARBY)
  • v25 [lexical]: Translation of 'meno' ('present', 'abiding', 'living', 'remaining') — “being yet present” (KJV, WEBSTER) vs “abiding” (DARBY, DRC) vs “while still living” (WEB) vs “while abiding” (ASV) vs “remaining” (YLT)
  • v26 [lexical]: Translation of 'pneuma' ('Spirit' vs. 'Ghost') — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
  • v26 [grammatical]: Auxiliary verb choice ('will' vs. 'shall') — “will” (WEB, YLT, WEBSTER, DRC) vs “he shall” (KJV, ASV, DARBY)
  • v27 [grammatical]: Preposition choice for leaving peace ('with' vs. 'to') — “with” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT) vs “peace” (DARBY)
  • v27 [grammatical]: Translation of giving and auxiliary inclusion — “giveth give” (KJV, ASV, WEBSTER) vs “gives” (WEB) vs “doth do” (YLT) vs “gives do” (DARBY) vs “do” (DRC)
  • v27 [grammatical]: Negative conjunction ('neither' vs. 'nor') — “neither” (WEB, KJV, ASV, DARBY, WEBSTER) vs “nor” (YLT, DRC)
  • v27 [lexical]: Phrasing for fear ('be afraid', 'fearful', 'fear') — “be afraid” (KJV, YLT, WEBSTER, DRC) vs “fearful” (WEB, ASV) vs “fear” (DARBY)
  • v28 [grammatical]: Conjunction introducing indirect speech ('that' vs. 'how') — “that” (YLT, DARBY, WEBSTER, DRC) vs “how” (WEB, KJV, ASV)
  • v28 [lexical]: Translation of 'eipon' ('said' vs. 'told') — “to” (ASV, YLT, WEBSTER, DRC) vs “told” (WEB) vs “said unto” (KJV) vs “have” (DARBY)
  • v28 [grammatical]: Verb aspect/translation for departure ('go' vs. 'am going') — “go” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “am going” (WEB)
  • v28 [lexical]: Phrasing for returning ('come again', 'come back', 'am coming') — “I” (ASV, YLT, DRC) vs “I will back to” (WEB) vs “come again unto” (KJV) vs “I am coming to” (DARBY) vs “to” (WEBSTER)
  • v28 [grammatical]: Translation of past condition ('loved' vs. 'did love') — “ye loved” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “did love” (YLT)
  • v28 [textual]: Underlying textual variant regarding the inclusion of 'my' before 'Father' — “the” (WEB, ASV, DRC) vs “for my” (KJV, DARBY, WEBSTER) vs “because” (YLT)
  • v29 [lexical]: Translation of 'ginomai' ('come to pass', 'happens', 'comes') — “come to pass” (KJV, ASV, YLT) vs “comes” (DARBY, DRC) vs “happens so” (WEB) vs “cometh” (WEBSTER)
  • v30 [lexical]: Phrasing for not speaking much longer — “no more speak” (WEB, ASV) vs “not talk much” (KJV, WEBSTER) vs “no more” (YLT) vs “no longer speak” (DARBY) vs “now speak many things” (DRC)
  • v30 [lexical]: Translation of 'archon' ('prince' vs. 'ruler') — “prince” (WEB, KJV, ASV, WEBSTER, DRC) vs “ruler” (YLT, DARBY)
  • v30 [textual]: Underlying textual variant regarding the inclusion of 'this' ('toutou') — “this” (KJV, YLT, WEBSTER, DRC) vs “the” (WEB, ASV, DARBY)
  • v30 [stylistic]: Archaic vs. modern verb form ('cometh' vs. 'comes') — “cometh” (KJV, ASV, WEBSTER, DRC) vs “comes” (WEB, DARBY) vs “doth come” (YLT)
  • v31 [textual]: Underlying textual variant involving the verb for commanding ('entolen' vs. 'entellomai') — “gave” (KJV, ASV, YLT, WEBSTER) vs “commanded” (WEB) vs “has commanded” (DARBY) vs “hath given” (DRC)
  • v31 [lexical]: Phrasing for 'arise, let us go' — “Arise let us” (KJV, ASV, WEBSTER) vs “let’s” (WEB) vs “we may” (YLT) vs “Rise up” (DARBY) vs “I” (DRC)
  • v31 [lexical]: Word choice for departure point ('hence' vs. 'from here') — “hence” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “from here” (WEB)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Nestle 1904 / SBLGNT style public domain Greek New Testament

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

In its narrative framework, the text portrays Jesus offering final comfort and instruction to his disciples on the eve of his departure. He assures them that he is going to his Father’s house to prepare dwelling places for them and identifies himself as the exclusive way, truth, and life. Responding to Thomas and Philip, Jesus asserts a mutual indwelling between himself and the Father, validating this claim through his words and miraculous works. He promises that after he leaves, believers will perform greater works and receive another Comforter, the Spirit of truth, who will dwell in them and remind them of his teachings. The chapter concludes with Jesus bequeathing his peace to the disciples, contrasting it with worldly peace, and commanding the group to rise and leave the room.

Jewish interpretation

As a chapter of the New Testament, John 14 is not part of the Tanakh (Hebrew Bible). Consequently, it holds no scriptural status or immediate religious meaning within Jewish tradition.

Latter-day Saint

Jesus comforts His disciples on the eve of His passion, assuring them that He goes to prepare a place for them in His Father's house. He declares Himself the exclusive way to the Father, promises the abiding presence of the Comforter (the Holy Ghost), and outlines the essential link between loving Him and keeping His commandments. He concludes by offering His peace and asserting His submission to the Father, who is 'greater than I.'

Jehovah's Witnesses

Jesus is speaking intimately to his faithful apostles on the night before his death. He assures them that he is departing to prepare a heavenly place for them and asserts that he is the exclusive way to the Father. He clarifies that his words and works originate entirely from the Father, demonstrating a perfect unity of purpose. He promises that the Father will send a 'helper' or 'comforter' (the holy spirit) to guide and remind them, and he states plainly that his departure should cause them to rejoice because he is returning to the Father, whom he identifies as being greater than himself.

NCBによる翻訳の選択 (106)
  • v1: in — Reflects standard English idiom for trusting in a person or deity.
  • v1: God — Follows the required divine-name map for Theos.
  • v1: Do not let your heart be troubled — Modernizes phrasing while preserving the exact inclusio matching verse 27.
  • v1: Believe ... believe — Preserves the Greek verb repetition exactly.
  • v2: dwelling places — Reflects the cognate connection with 'monen' in verse 23 and modern philological consensus.
  • v2: would have — Uses standard modern conditional form.
  • v2: am going — Accurately renders the present continuous aspect of the Greek verb.
  • v2: I am going to prepare a place — Leaves the text open regarding the disputed doctrine of whether the prepared place guarantees an immediate, conscious heavenly dwelling upon physical death.
  • v3: a place for you — Uses standard direct object phrasing for preparation, preserving repetition from verse 2.
  • v3: receive — Accurate modern translation highlighting personal reception to Jesus himself.
  • v3: to — Avoids the archaic preposition unto.
  • v3: you — Natural English word order tracking the Greek closely.
  • v4: And where — Modernizes whither while retaining the source syntax.
  • v4: you know ... you know — Preserves the exact repetition of the verb to know.
  • v5: said to — Uses historical past tense narrative tag.
  • v5: Lord — Follows the required divine-name map for Kyrios.
  • v5: do not know ... know — Preserves the cognate connection in the source text dialogue.
  • v6: the way and the truth and the life — Preserves the polysyndeton and threefold definite article structure.
  • v6: one comes to — Uses inclusive contemporary English for the indefinite pronoun.
  • v6: except through — Clearly expresses the exclusivity of mediation in modern syntax.
  • v7: had known ... would have known ... know — Preserves the three-fold cognate repetition of 'ginōskō'.
  • v8: Lord, show — Matches divine-name map and modernizes archaic spelling.
  • v9: have you — Modern perfect tense auxiliary usage.
  • v9: with you ... and you have not known — Reflects the Greek number shift from plural 'with you' to singular 'you have known'.
  • v9: who has seen ... has seen — Modernizes relative pronouns while preserving the repetition of the verb see.
  • v10: Do you not believe — Formal contemporary negative question avoiding contractions.
  • v10: I am in the Father, and the Father is in me — Preserves the chiastic reciprocal structure while adding 'am/is' for English syntax.
  • v10: words — Standard rendering of rhēmata.
  • v10: say — Accurate modern translation of legō.
  • v10: from — Direct preposition denoting source.
  • v10: abiding — Captures the participle form of menō effectively.
  • v10: does his — Modern auxiliary usage treating autou as possessive.
  • v11: Believe me — Adopts the plural imperative reading supported by standard critical texts and perfectly reflects the number shift to plural.
  • v12: Amen, amen — Preserves the transliterated Semitic interjection directly.
  • v12: tell — Natural English introductory declarative verb.
  • v12: who believes in — Modern substantival participle phrasing.
  • v12: that — Standard restrictive relative pronoun.
  • v12: do ... will do ... will do — Preserves the threefold polyptoton of the verb to do while updating archaic future auxiliaries.
  • v12: will do also — Does not resolve whether this guarantees ongoing physical miracles or refers to the scope of post-Pentecost ministry.
  • v13: this I will do — Sets up the precise refrain structure repeated in verse 14.
  • v14: me anything — Follows the critical text reading which includes the direct object 'me'.
  • v14: I — Maintains the emphatic first person pronoun repetition from verse 13.
  • v15: my commandments — Translates the double article pattern implicitly via possessive pronoun.
  • v15: will keep — Translates the future indicative literally, avoiding taking a side on the disputed doctrine of whether keeping commandments is the inevitable fruit of a regenerate heart or an active requirement.
  • v16: ask — More literal standard modern translation of erōtaō.
  • v16: Advocate — Reflects the Greco-Roman legal and intercessory background of the term noted in scholarship.
  • v16: will — Modern future auxiliary substitution.
  • v16: be — Accurate to the subjunctive of eimi.
  • v16: forever — Standard modern translation of the idiomatic temporal phrase.
  • v17: which ... it ... it ... it — Strictly preserves the Greek pronoun gender pattern where the neuter pronouns grammatically agree with the neuter noun 'pneuma'.
  • v17: the Spirit — Capitalized to reflect the claim by several traditions regarding the distinct personhood of the Holy Spirit.
  • v17: cannot — Dignified uncontracted form.
  • v17: because — Clear causal conjunction.
  • v17: abides — Consistent rendering of the root menō throughout passage.
  • v17: will — Modern future auxiliary substitution.
  • v18: as orphans — Preserves the plural noun applied directly to the disciples.
  • v18: am coming — Translates the present tense form used for certainty.
  • v19: will see — Translates present tense with future implication.
  • v19: longer, but you will see — Fluid modern contrast that preserves repetition of the verb see.
  • v19: you will — Modern future auxiliary.
  • v19: live ... will live — Preserves the cognates of live.
  • v20: On — Standard modern preposition for specifying a day.
  • v20: you will — Modern future auxiliary.
  • v20: I am in my Father, and you are in me, and I am in you — Preserves the expanded chiastic structure from verse 10 while adding verbs for clarity.
  • v21: The one who has — Modern substantival participle phrasing.
  • v21: keeps — Modern present tense.
  • v21: and the one who loves — Matches the preceding clause syntactically.
  • v21: loves ... loves ... loved ... love — Preserves all four polyptotonic occurrences of the root agapaō.
  • v21: by — Modern preposition for agency.
  • v21: reveal — Uses a more contemporary English term for disclosing oneself.
  • v22: Lord — Matches the required divine-name map.
  • v22: reveal — Repeats the verb choice from verse 21.
  • v23: anyone loves — Inclusive indefinite pronoun with modern verb.
  • v23: we will come ... make — Reflects the exact number shift to first-person plural.
  • v23: will keep — Leaves open whether keeping the word is a necessary ascetic prerequisite or an inevitable grateful fruit.
  • v24: words — Standard translation of logous.
  • v24: does not love [singular] ... words [plural] ... word [singular] ... you hear [plural] — Reflects the multiple complex number shifts in the source text precisely.
  • v24: who — Modern relative pronoun.
  • v25: to you — Standard modern English word order.
  • v25: while remaining — Approximates the repeated sounds 'humin par' humin' while consistently translating menō.
  • v26: Spirit — Modern standard translation.
  • v26: will — Modern future auxiliary usage.
  • v26: all things ... all things — Preserves the structural repetition of panta.
  • v26: that one will teach ... will remind — Does not resolve the dispute over whether the promise of reminding ensures a continuing infallible Magisterium or solely an apostolic New Testament record.
  • v27: with — Standard preposition for the idiom of leaving peace.
  • v27: gives do I give — Maintains contrast phrasing and repetition of giving.
  • v27: Do not let your heart be troubled — Creates an exact inclusio with the translation of verse 1.
  • v27: nor — Modern correlative conjunction usage.
  • v27: be afraid — Natural English phrasing for deiliatō.
  • v28: that — Introduces indirect discourse clearly.
  • v28: said to — Accurate to the verb eipon.
  • v28: am going — Present continuous aspect.
  • v28: I am coming to — Translates the present tense of erchomai.
  • v28: you loved — Modern past conditional construction.
  • v28: because I am going to the Father — Follows the critical text which omits the second 'eipon' (I said).
  • v28: the — Follows the critical text omission of the possessive pronoun.
  • v28: is greater than I — Maintains a direct rendering, leaving open the disputed question of whether this identifies the Father as the unbegotten eternal cause or refers strictly to Christ's mediatorial role.
  • v29: happens — Modernizes the archaic idiom.
  • v29: happens ... happens — Preserves the cognate verbs accurately.
  • v30: no longer speak — Natural modern phrasing for ouketi.
  • v30: ruler — Accurate non-monarchial translation of archōn.
  • v30: this — Includes demonstrative toutou, maintaining the embedded genitive article pattern.
  • v30: is coming — Present continuous aspect substitution.
  • v31: commanded — Follows the critical text reading eneteilato.
  • v31: Arise, let us — Dignified modern imperative reflecting the exact shift from singular indicative verbs to plural commands.
  • v31: from here — Modernizes the archaic adverb hence.
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 8, 2026、gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)