ヨハネによる福音書 16

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

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

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各教派が一致している点

Across all families, Christians universally agree that Jesus promises the Paraclete will convict the world of sin, righteousness, and judgment, that the Spirit of truth will guide the disciples into all truth, and that despite facing tribulation, they can have peace because he has overcome the world. Most traditions also affirm that Christ's departure is advantageous for facilitating the Spirit's coming and that the disciples' sorrow will turn to unassailable joy like a woman in labor, while it… 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 warns his disciples that they will face severe persecution, including execution by those who mistakenly believe they are serving God. (7 affirm)

各教派の相違点

The Spirit taking what is the Son's demonstrates the double procession of the Holy Spirit from the Father and the Son.
catholic: AFFIRM; orthodox: DENY; oriental-orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM
The righteousness of which the Spirit convicts the world is Christ's alien righteousness, secured by his ascension to the Father.
lutheran: AFFIRM; methodist: QUALIFY
The Spirit's conviction of the world is a direct, inward work of sovereign grace that is necessary to bring a sinner to conversion.
anglican: AFFIRM; reformed: QUALIFY; baptist: AFFIRM; methodist: QUALIFY; adventist: QUALIFY; restorationist: DENY
The Holy Spirit convicts the world exclusively through the preaching and testimony of the apostolic Word, rather than through direct, unmediated internal operations.
reformed: AFFIRM; baptist: DENY; restorationist: AFFIRM
The promise that the Spirit will guide the disciples into all truth guarantees the indefectible transmission and development of Sacred Tradition.
catholic: AFFIRM; orthodox: AFFIRM; reformed: DENY; anabaptist: DENY; adventist: DENY; restorationist: DENY
The promise of being guided into all truth was given exclusively to the apostles, meaning the New Testament contains the complete, final revelation.
orthodox: DENY; anglican: QUALIFY; reformed: AFFIRM; methodist: QUALIFY; anabaptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM
Jesus' statement that the disciples cannot bear all things now warrants the progressive, ongoing development of doctrine and theological reflection over time.
orthodox: AFFIRM; anglican: AFFIRM; reformed: DENY; adventist: QUALIFY; restorationist: DENY
The Spirit's guidance into all truth validates the congregational community's interpretation of Scripture over institutional hierarchy.
catholic: DENY; anabaptist: AFFIRM
The Spirit's role in declaring things to come undergirds the ongoing operation of the gift of prophecy in the church.
reformed: DENY; pentecostal: AFFIRM; restorationist: DENY
The Spirit's guidance into all truth represents an experiential leading of the believer into the fullness of salvation and entire sanctification.
orthodox: AFFIRM; methodist: AFFIRM; restorationist: DENY
Jesus' warning about killers acting in God's name condemns state-church religious coercion and defends liberty of conscience.
baptist: AFFIRM; anabaptist: QUALIFY; adventist: QUALIFY
The woman in labor serves as a type for the Church suffering in the world to bring forth spiritual children.
catholic: AFFIRM; reformed: QUALIFY
The instruction to ask the Father in Jesus' name regulates prayer by requiring believers to approach God exclusively upon the merit and mediation of the Son.
reformed: AFFIRM; restorationist: QUALIFY
The promise of answered prayer in Jesus' name establishes the unmediated access to God and soul competency of the individual believer.
reformed: DENY; baptist: AFFIRM

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 his Farewell Discourse, Jesus prepares his disciples for his imminent departure and the persecution they will face from those who believe killing them offers service to God. He announces that his departure is necessary for the coming of the Paraclete, the Spirit of truth, who will convict the world of sin, righteousness, and judgment. Jesus promises that this Spirit will guide the disciples into all truth, glorifying the Son by declaring what belongs to the Son and the Father. Jesus then speaks cryptically of 'a little while' when they will not see him, followed by his return, likening their impending grief and subsequent joy to a woman in labor who forgets her anguish once her child is born. He encourages them to ask the Father in his name, promising they will be heard and loved by the Father directly. The disciples profess clear understanding, but Jesus predicts their imminent scattering, concluding with the ultimate assurance that despite worldly tribulation, he has overcome the world. Reception: The Catholic communion reads this chapter as a cornerstone for Trinitarian theology and Ecclesiology, integrating both Latin and Eastern emphases. Christological and Trinitarian reflection heavily centers on verses 13-15. The Council of Florence drew on verse 15 ('All things that the Father has are mine') to formally articulate the procession of the Holy Spirit from the Father and the Son (Filioque). Florence taught that because the Father gives everything to the Son in generating Him, the Son also possesses the capacity to spirate the Spirit. While Latin scholasticism, exemplified by Thomas Aquinas, emphasizes this relational origin, Eastern Catholic theology, reading with Cyril of Alexandria, emphasizes the consubstantiality shown in verse 14: the Spirit glorifies the Son by revealing His divine nature, acting not as a foreign entity but as the Son's own Spirit poured out upon the Church. Ecclesiologically, verse 13 ('he will guide you into all truth') is foundational for the Catholic understanding of Sacred Tradition and the Magisterium. As affirmed by the Second Vatican Council, the Holy Spirit guarantees the indefectible transmission of the Apostolic faith, allowing the Church's understanding to grow over time without error. Regarding verse 7, Aquinas notes that Christ’s physical departure was necessary because the disciples' purely carnal affection for His humanity hindered their spiritual reception of the Paraclete. Furthermore, Augustine reads the woman in labor (verse 21) typologically as the Church, which groans in the tribulation of this age to bring forth spiritual children, anticipating the joy of the world to come.

Eastern Orthodox

In the continuation of His farewell discourse, Jesus prepares His disciples for impending severe persecution, warning that they will be expelled from synagogues and killed by those who believe they are serving God. He explains that His departure is necessary so that the Paraclete (the Comforter or Counselor) will come. This Spirit of truth will convict the world of sin, righteousness, and judgment, and will guide the disciples into all truth, speaking only what He hears and glorifying the Son. Jesus then speaks of a 'little while' of sorrow that will be transformed into permanent joy, comparing it to a woman in labor who forgets her anguish once her child is born. The chapter concludes with Jesus promising that the Father will grant whatever they ask in His name, predicting their imminent scattering, and assuring them of His ultimate victory over the world. Reception: The Eastern Orthodox tradition receives John 16 as a foundational text for its Triadology, specifically regarding the consubstantiality of the Holy Spirit and the defense of the Monarchy of the Father. Verses 12-15 are subject to intense patristic exegesis, particularly in response to the Western interpolation of the Filioque (the procession of the Spirit from the Father 'and the Son'). Eastern Fathers interpret Christ's statement that the Spirit 'will take of mine, and will declare it to you' (v. 14-15) not as an assertion of the Spirit's hypostatic origin from the Son, but as proof of Their shared divine essence and the Spirit's economic manifestation through the Son. Cyril of Alexandria argues that 'taking of mine' refers to the sharing of the single divine nature. John Chrysostom emphasizes that 'He shall not speak from himself' (v. 13) demonstrates the perfect harmony and consubstantiality within the Trinity, precluding any contradiction between the Spirit and the Father. Furthermore, Christ’s statement, 'I have yet many things to say unto you, but ye cannot bear them now' (v. 12), is highlighted by Gregory Nazianzen as the basis for the progressive revelation of the Holy Spirit's full divinity, which the Church, guided by the Spirit into 'all truth' (v. 13), later articulated through the Ecumenical Councils. In Orthodox epistemology, the Spirit guiding into truth is not merely about transmitting propositions, but drawing the faithful into theosis—experiential participation in the life of the Trinity.

Oriental Orthodox

In John 16, Jesus delivers his final discourse to the disciples before his passion, preparing them for the reality of his departure and the intense persecution they will face. He promises the coming of the Paraclete, the Spirit of Truth, who will convict the world and guide the disciples into all truth by taking what belongs to the Son and declaring it to them. Jesus assures them that their impending sorrow will be temporary—like the pains of childbirth yielding to joy—and concludes by declaring his ultimate victory over the world, offering them profound peace amidst inevitable tribulation. Reception: The Oriental Orthodox tradition receives this chapter as a profound revelation of Trinitarian consubstantiality and the unbreakable unity of the Godhead. For the miaphysite Fathers, particularly Cyril of Alexandria, verses 14 and 15 ('He will take of what is mine... All things that the Father has are mine') are pivotal. Cyril argues in his Commentary on John that the Spirit is not subordinate to the Son but shares the single divine essence of the Father and the Son. The Spirit does not learn from the Son as a pupil, but flows naturally from the Father through the Son, possessing all that the Son has by nature. Earlier, Athanasius of Alexandria utilized verse 14 in his Letters to Serapion to defend the absolute divinity of the Holy Spirit against the Pneumatomachians, demonstrating that the Spirit's reception from the Son proves their shared eternal nature. Furthermore, verse 32 ('I am not alone, because the Father is with me') is read as an affirmation of the Incarnate Word's inseparable union with the Father; even in His kenosis, the divine nature remains undivided, a key concept undergirding the one incarnate nature of God the Word.

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

KJV · King James Version

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

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意味が変わる相違点 (65)

v1 [stylistic]: (vv 1, 33) Translation of 'lelalēka' (have spoken/told) — “to” (WEB, WEBSTER, DRC) vs “have I spoken unto” (KJV, ASV) vs “have to” (YLT) vs “have” (DARBY)
v1 [grammatical]: Translation of the subjunctive expressing purpose or result — “ye should not” (KJV, ASV, WEBSTER) vs “may” (YLT, DARBY) vs “you wouldn’t” (WEB) vs “you may” (DRC)
v1 [lexical]: Translation of 'skandalizomai' — “offended” (KJV, DARBY, WEBSTER) vs “caused to stumble” (WEB, ASV) vs “stumbled” (YLT) vs “scandalized” (DRC)
v2 [stylistic]: Choice of auxiliary verb for future/subjunctive — “will” (WEB, KJV, DARBY, WEBSTER, DRC) vs “shall” (ASV) vs “may” (YLT)
v2 [lexical]: Translation of 'prospherein' — “that he doeth God” (KJV, WEBSTER) vs “offers” (WEB) vs “offereth” (ASV) vs “to offer” (YLT) vs “to render” (DARBY) vs “doth a” (DRC)
v5 [grammatical]: Choice of relative pronoun or phrasing — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “has” (DARBY)
v5 [lexical]: (vv 5, 19, 26) Translation of 'erōtaō' — “asketh” (KJV, ASV, WEBSTER, DRC) vs “asks” (WEB) vs “doth ask” (YLT) vs “demands of” (DARBY)
v5 [stylistic]: Phrasing of 'pou hupageis' (where are you going) — “Whither goest thou” (KJV, ASV, WEBSTER, DRC) vs “Where are you going” (WEB) vs “dost go” (YLT) vs “Where” (DARBY)
v7 [lexical]: Translation of 'alla' — “Nevertheless” (WEB, KJV, ASV, WEBSTER) vs “But” (YLT, DARBY, DRC)
v7 [lexical]: Translation of 'legō' (say/tell) — “tell you” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “say” (DARBY)
v7 [lexical]: Translation of 'sumpherei' — “expedient for you” (KJV, ASV, WEBSTER) vs “to your advantage” (WEB) vs “better” (YLT) vs “profitable” (DARBY) vs “to” (DRC)
v7 [lexical]: Translation of 'Paraklētos' — “Comforter will not” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Counselor won’t” (WEB) vs “Paraclete” (DRC)
v7 [lexical]: Translation of 'poreuthō' (go/depart) — “go” (WEB, ASV, DARBY, DRC) vs “depart” (KJV, WEBSTER) vs “go on” (YLT)
v8 [grammatical]: Translation of the participle 'elthōn' — “And when he is” (KJV, WEBSTER, DRC) vs “having” (YLT, DARBY) vs “has” (WEB) vs “he” (ASV)
v8 [lexical]: Translation of 'elenxei' — “convict” (WEB, ASV, YLT) vs “reprove” (KJV, WEBSTER) vs “bring demonstration to” (DARBY) vs “convince” (DRC)
v8 [lexical]: (vv 8, 9, 11) Translation of 'peri' (concerning/about) — “of” (KJV, DARBY, WEBSTER, DRC) vs “about” (WEB) vs “in respect” (ASV) vs “concerning” (YLT)
v8 [lexical]: (vv 8, 10) Translation of 'dikaiosunēs' and 'peri' — “and of righteousness” (KJV, ASV, DARBY, WEBSTER) vs “about” (WEB) vs “concerning” (YLT) vs “justice” (DRC)
v9 [grammatical]: Preposition choice and tense for believing — “believe not on” (KJV, ASV, WEBSTER) vs “don’t in” (WEB) vs “do believe in” (YLT) vs “do believe” (DARBY) vs “believed in” (DRC)
v10 [textual]: Textual variant reading 'my Father' vs 'the Father', alongside phrasing differences — “I go to my” (KJV, WEBSTER) vs “the” (ASV, DRC) vs “am going” (WEB) vs “unto” (YLT) vs “away” (DARBY)
v11 [lexical]: Translation of 'archōn' — “prince” (WEB, KJV, ASV, WEBSTER, DRC) vs “ruler” (YLT, DARBY)
v11 [grammatical]: Translation of the perfect tense — “is” (KJV, DARBY, WEBSTER) vs “hath been” (ASV, YLT) vs “has been” (WEB) vs “already” (DRC)
v12 [stylistic]: (vv 12, 20, 23) Translation of 'legō' (say/tell) — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
v12 [lexical]: Translation of 'ou dunasthe' — “ye cannot” (KJV, ASV, DARBY, WEBSTER) vs “you can’t” (WEB) vs “are not able to” (YLT) vs “you” (DRC)
v13 [lexical]: Translation of 'de' or 'hotan de' — “But” (DARBY, WEBSTER, DRC) vs “Howbeit” (KJV, ASV) vs “However” (WEB) vs “and” (YLT)
v13 [lexical]: Translation of 'hodēgēsei' (guide/teach) — “will guide” (WEB, KJV, YLT, WEBSTER) vs “shall” (ASV, DARBY) vs “teach” (DRC)
v13 [stylistic]: (vv 13, 14, 20, 22) Choice of future auxiliary — “shall” (KJV, ASV, DARBY, DRC) vs “will” (WEB, YLT, WEBSTER)
v13 [lexical]: Translation of 'apo' — “from” (WEB, ASV, YLT, DARBY, WEBSTER) vs “of” (KJV, DRC)
v13 [lexical]: (vv 13, 15) Translation of 'hosa' — “whatever” (WEB, WEBSTER) vs “whatsoever” (KJV, DARBY) vs “what things soever” (ASV, DRC) vs “as many things as” (YLT)
v14 [lexical]: (vv 14, 15) Translation of 'anangelei' (declare/show/announce) — “will declare to” (WEB) vs “shall shew it unto” (KJV) vs “declare” (ASV) vs “will tell to” (YLT) vs “announce to” (DARBY) vs “will show to” (WEBSTER) vs “to” (DRC)
v16 [lexical]: (vv 16, 17, 19) Translation of 'theōreite' — “ye shall not see” (KJV, WEBSTER) vs “do behold” (YLT, DARBY) vs “you will” (WEB) vs “behold” (ASV) vs “now you” (DRC)
v16 [stylistic]: (vv 16, 17, 19, 24) Choice of future auxiliary and pronoun — “ye shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you will” (WEB) vs “you” (DRC)
v17 [textual]: Textual variant reading 'his disciples' vs 'the disciples' — “his” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
v17 [stylistic]: (vv 17, 29) Translation of speech introduction — “to” (YLT, WEBSTER, DRC) vs “says to” (WEB, DARBY) vs “saith unto” (KJV, ASV)
v17 [stylistic]: Translation of 'hupagō pros' — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “away unto” (YLT) vs “away” (DARBY)
v18 [grammatical]: Handling of quotation and phrasing — “saith A” (KJV, ASV, WEBSTER, DRC) vs “says” (WEB) vs “the” (YLT) vs “says of the” (DARBY)
v18 [lexical]: Translation of 'ouk oidamen' (do not know/cannot tell) — “cannot tell” (KJV, WEBSTER) vs “know not” (ASV, DRC) vs “don’t know” (WEB) vs “have not known” (YLT) vs “do not know of” (DARBY)
v18 [lexical]: Translation of 'lalei' (say/speak) — “saith” (KJV, ASV, YLT, WEBSTER) vs “is saying” (WEB) vs “speaks” (DARBY) vs “speaketh” (DRC)
v19 [lexical]: Translation of 'egnō' and connective — “knew” (KJV, WEBSTER, DRC) vs “perceived” (WEB, ASV) vs “therefore” (YLT, DARBY)
v19 [lexical]: Translation of 'ēthelon' (desired/wanted) — “were desirous” (KJV, ASV, WEBSTER) vs “wanted” (WEB) vs “wishing” (YLT) vs “desired” (DARBY) vs “had a mind” (DRC)
v20 [lexical]: Translation of 'Amēn amēn' — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
v20 [stylistic]: Phrasing of pronouns and auxiliary verbs — “ye shall weep and” (KJV, ASV, YLT, DARBY) vs “you will” (WEB) vs “will” (WEBSTER) vs “you” (DRC)
v20 [grammatical]: Translation of connective 'de' — “but” (WEB, KJV, ASV, WEBSTER) vs “and” (YLT) vs “ye” (DARBY) vs “and weep” (DRC)
v20 [lexical]: Translation of 'lupēthēsesthe' — “sorrowful” (WEB, KJV, ASV, YLT, WEBSTER) vs “grieved” (DARBY) vs “made” (DRC)
v21 [lexical]: Translation of 'hōra' — “hour is” (KJV, ASV, WEBSTER, DRC) vs “time has” (WEB) vs “did” (YLT) vs “has” (DARBY)
v21 [stylistic]: Phrasing of 'ouketi mnēmoneuei' — “she remembereth no more” (KJV, ASV, WEBSTER, DRC) vs “doesn’t remember” (WEB) vs “doth she remember” (YLT) vs “is born longer remembers” (DARBY)
v21 [lexical]: Translation of 'anthrōpos' — “man is” (KJV, ASV, WEBSTER, DRC) vs “human being” (WEB) vs “was” (YLT) vs “has been” (DARBY)
v22 [grammatical]: Translation of particles (oun, nun, etc.) — “And ye now therefore” (KJV, DARBY, WEBSTER) vs “you now” (WEB) vs “now” (ASV) vs “now indeed” (YLT) vs “So also you indeed” (DRC)
v22 [lexical]: Translation of 'lupēn' and connective — “sorrow but” (WEB, KJV, ASV, WEBSTER, DRC) vs “and again” (YLT) vs “grief” (DARBY)
v22 [lexical]: Translation of 'oudeis airei' — “no man taketh” (KJV, WEBSTER) vs “away” (WEB) vs “one away” (ASV) vs “one doth take” (YLT) vs “one takes” (DARBY) vs “shall take” (DRC)
v25 [stylistic]: Phrasing of preposition and implied object — “to” (YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “these things to” (WEB)
v25 [lexical]: Translation of 'parrēsia peri' — “plainly of” (KJV, ASV, DRC) vs “about” (WEB) vs “but freely” (YLT) vs “openly concerning” (DARBY) vs “concerning” (WEBSTER)
v26 [stylistic]: Translation of preposition 'en' in temporal phrase — “In” (WEB, ASV, YLT, DARBY, DRC) vs “At” (KJV, WEBSTER)
v26 [stylistic]: Phrasing of 'ou legō' (I do not say/tell) — “to” (DARBY, WEBSTER, DRC) vs “say not unto” (KJV, ASV) vs “don’t to” (WEB) vs “do say to” (YLT)
v27 [lexical]: Translation of 'philei' — “loveth” (KJV, ASV, WEBSTER, DRC) vs “loves” (WEB) vs “doth love” (YLT) vs “has affection for” (DARBY)
v27 [stylistic]: Word order and pronoun phrasing — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “me” (YLT)
v27 [textual]: Textual variant 'the Father' vs 'God' — “God” (WEB, KJV, DARBY, WEBSTER, DRC) vs “the Father” (ASV) vs “came forth” (YLT)
v28 [grammatical]: Translation of perfect tense 'elēlutha' — “am” (KJV, ASV, WEBSTER, DRC) vs “have” (WEB, YLT, DARBY)
v29 [lexical]: Translation of 'paroimiais' — “proverb” (KJV, WEBSTER, DRC) vs “figures of speech” (WEB) vs “dark saying” (ASV) vs “similitude speakest thou” (YLT) vs “allegory” (DARBY)
v30 [grammatical]: Translation of perfective 'oidas' (know/have known) — “thou knowest” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you know” (WEB) vs “hast known” (YLT)
v32 [grammatical]: Translation of subjunctive/future — “ye shall” (KJV, ASV, DARBY, WEBSTER) vs “you will” (WEB) vs “may” (YLT) vs “you” (DRC)
v32 [lexical]: Translation of 'hekastos' — “every man” (KJV, ASV, WEBSTER, DRC) vs “each” (YLT, DARBY) vs “everyone” (WEB)
v32 [lexical]: Translation of 'hoti' — “because” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “for” (DARBY)
v33 [grammatical]: Translation of subjunctive mood — “may” (ASV, YLT, WEBSTER) vs “you may” (WEB, DRC) vs “ye might” (KJV, DARBY)
v33 [lexical]: Translation of 'thlipsin' — “tribulation” (KJV, ASV, YLT, DARBY, WEBSTER) vs “trouble” (WEB) vs “distress” (DRC)
v33 [lexical]: Translation of 'tharseite' — “be of good cheer” (KJV, ASV, WEBSTER) vs “up” (WEB) vs “take courage” (YLT) vs “courage” (DARBY) vs “have confidence” (DRC)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Novum Testamentum Graece (public domain edition).

神の御名: Theos (God)。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

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

Jewish interpretation

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

Latter-day Saint

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

Jehovah's Witnesses

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

NCBによる翻訳の選択 (12)

v1: I have spoken these things to you — Updates syntax to a contemporary register while preserving the refrain structure.
v7: Advocate — Captures the legal/forensic nuance of paraklētos as supported by academic analysis without being an untranslated transliteration.
v8: convict — Aligns with the universal Christian agreement that the Paraclete will convict the world of sin, righteousness, and judgment.
v10: see me no longer — Accurately translates the adverb ouketi and avoids the archaic 'behold'.
v10: my Father — Follows the explicit Greek pronoun 'mou' in the source text.
v13: the Spirit of the truth — Preserves the double definite article from the original language.
v16: see me no longer — Reflects the Greek ouketi strictly and removes the archaic 'behold' per instruction.
v17: do not see me — Replaces the archaic 'behold' with plain contemporary English for theōreite.
v19: do not see me — Consistently translates theōreite without the archaic 'behold'.
v21: human being — Translates anthrōpos correctly as a generic human offspring.
v29: Look — Removes the archaic 'behold' in favor of modern English.
v32: Look — Modernizes the interjection idou from the archaic 'behold'.

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.

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